Srimad-Bhagavatam 1977 Edition
by Srila Prabhupada
Table of Contents
- Srimad-Bhagavatam 1977 Edition
- Table of Contents
- Preface
- Introduction
- A short sketch of the life and teachings of Lord Caitanya,
- Canto 1 - "Creation"
- Chapter One
- Chapter Two
- Chapter Three
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- Chapter Four
- Chapter Five
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- Chapter Six
- Chapter Seven
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 50
- TEXT 51
- TEXT 52
- TEXT 55
- TEXT 56
- TEXT 57
- TEXT 58
- Chapter Eight
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 50
- TEXT 51
- TEXT 52
- Chapter Nine
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- Chapter Ten
- Chapter Eleven
- Chapter Twelve
- Chapter Thirteen
- TEXT 1
- TEXT 2
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 50
- TEXT 51
- TEXT 52
- TEXT 53
- TEXT 54
- TEXT 55
- TEXT 56
- TEXT 57
- TEXT 58
- TEXT 59
- TEXT 60
- Chapter Fourteen
- Chapter Fifteen
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 24
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 49
- TEXT 50
- TEXT 51
- Chapter Sixteen
- Chapter Seventeen
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
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- TEXT 33
- TEXT 34
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- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 45
- Chapter Eighteen
- TEXT 1
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- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
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- TEXT 9
- TEXT 10
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- TEXT 12
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- TEXT 42
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- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 50
- Chapter Nineteen
- Canto 2 - "The Cosmic Manifestation"
- Chapter One
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- Chapter Two
- Chapter Three
- Chapter Four
- Chapter Five
- Chapter Six
- Chapter Seven
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 50
- TEXT 51
- TEXT 52
- TEXT 53
- Chapter Eight
- Chapter Nine
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
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- TEXT 22
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- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- Chapter Ten
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 51
- Chapter One
- Third Canto "The Status Quo"
- Chapter One
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
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- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- Chapter Two
- Chapter Three
- Chapter Four
- Chapter Five
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 50
- TEXT 51
- Chapter Six
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
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- TEXT 17
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- TEXT 19
- TEXT 20
- TEXT 21
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- TEXT 24
- TEXT 25
- TEXT 26
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- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- Chapter Seven
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
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- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- Chapter Eight
- Chapter Nine
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
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- TEXT 21
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- TEXT 29
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- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
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- TEXT 38
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- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- Chapter Ten
- Chapter Eleven
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
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- Chapter Twelve
- TEXT 1
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- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
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- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 50
- TEXT 51
- TEXT 52
- TEXT 53
- TEXT 54
- TEXT 55
- TEXT 56
- TEXT 57
- Chapter Thirteen
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
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- TEXT 13
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- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 50
- Chapter Fourteen
- TEXT 1
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- TEXT 5
- TEXT 6
- TEXT 7
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- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
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- TEXT 28
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- TEXT 33
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- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 50
- TEXT 51
- Chapter Fifteen
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
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- TEXT 49
- TEXT 50
- Chapter Sixteen
- Chapter Seventeen
- Chapter Eighteen
- Chapter Nineteen
- Chapter Twenty
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
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- TEXT 51
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- TEXT 53
- Chapter Twenty-one
- TEXT 1
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- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
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- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
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- TEXT 55
- TEXT 56
- Chapter Twenty-two
- Chapter Twenty-three
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
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- TEXT 17
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- Chapter Twenty-four
- TEXT 1
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- Chapter Twenty-five
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- TEXT 13
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- TEXT 16
- TEXT 17
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- Chapter Twenty-six
- TEXT 1
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- TEXT 11
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- TEXT 49
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- Chapter Twenty-seven
- Chapter Twenty-eight
- TEXT 1
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- TEXT 16
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- Chapter Twenty-nine
- TEXT 3
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- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
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- Chapter Thirty
- Chapter Thirty-one
- TEXT 1
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- Chapter Thirty-two
- Chapter Thirty-three
- Chapter One
- Fourth Canto - "The Creation of the Fourth Order"
- Chapter One
- TEXT 1
- TEXT 2
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- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 48
- TEXT 53
- TEXT 56
- TEXT 57
- TEXT 58
- TEXT 59
- TEXT 60
- TEXT 61
- TEXT 62
- TEXT 63
- TEXT 64
- TEXT 65
- TEXT 66
- Chapter Two
- Chapter Three
- Chapter Four
- Chapter Five
- Chapter Six
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 50
- TEXT 51
- TEXT 52
- TEXT 53
- Chapter Seven
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 50
- TEXT 51
- TEXT 52
- TEXT 53
- TEXT 54
- TEXT 55
- TEXT 56
- TEXT 57
- TEXT 58
- TEXT 59
- TEXT 60
- TEXT 61
- Chapter Eight
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 50
- TEXT 51
- TEXT 52
- TEXT 53
- TEXT 54
- TEXT 55
- TEXT 56
- TEXT 57
- TEXT 58
- TEXT 61
- TEXT 62
- TEXT 63
- TEXT 64
- TEXT 65
- TEXT 66
- TEXT 67
- TEXT 68
- TEXT 69
- TEXT 70
- TEXT 71
- TEXT 72
- TEXT 73
- TEXT 74
- TEXT 75
- TEXT 76
- TEXT 77
- TEXT 78
- TEXT 79
- TEXT 80
- TEXT 81
- TEXT 82
- Chapter Nine
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 41
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 50
- TEXT 51
- TEXT 52
- TEXT 53
- TEXT 54
- TEXT 55
- TEXT 56
- TEXT 57
- TEXT 60
- TEXT 61
- TEXT 62
- TEXT 63
- TEXT 64
- TEXT 65
- TEXT 66
- TEXT 67
- Chapter Ten
- Chapter Eleven
- Chapter Twelve
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 51
- TEXT 52
- Chapter Thirteen
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 17
- TEXT 18
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- Chapter Fourteen
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- Chapter Fifteen
- Chapter Sixteen
- Chapter Seventeen
- Chapter Eighteen
- Chapter Nineteen
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- Chapter Twenty
- Chapter Twenty-one
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 50
- TEXT 51
- TEXT 52
- Chapter Twenty-two
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 50
- TEXT 51
- TEXT 52
- TEXT 53
- TEXT 54
- TEXT 55
- TEXT 56
- TEXT 57
- TEXT 58
- TEXT 59
- TEXT 60
- TEXT 61
- TEXT 62
- TEXT 63
- Chapter Twenty-three
- Chapter Twenty-four
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 49
- TEXT 50
- TEXT 51
- TEXT 52
- TEXT 53
- TEXT 54
- TEXT 55
- TEXT 56
- TEXT 57
- TEXT 58
- TEXT 59
- TEXT 60
- TEXT 61
- TEXT 62
- TEXT 63
- TEXT 64
- TEXT 65
- TEXT 66
- TEXT 67
- TEXT 68
- TEXT 69
- TEXT 70
- TEXT 71
- TEXT 72
- TEXT 73
- TEXT 74
- TEXT 75
- TEXT 76
- TEXT 77
- TEXT 78
- TEXT 79
- Chapter Twenty-five
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 50
- TEXT 51
- TEXT 52
- TEXT 53
- TEXT 54
- TEXT 55
- TEXT 56
- TEXT 62
- Chapter Twenty-six
- Chapter Twenty-seven
- Chapter Twenty-eight
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 50
- TEXT 51
- TEXT 52
- TEXT 53
- TEXT 54
- TEXT 55
- TEXT 56
- TEXT 57
- TEXT 58
- TEXT 59
- TEXT 60
- TEXT 61
- TEXT 62
- TEXT 63
- TEXT 64
- TEXT 65
- Chapter Twenty-nine
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 21
- TEXT 22
- TEXT 28
- TEXT 29
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 38
- TEXT 41
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 50
- TEXT 51
- TEXT 52
- TEXT 53
- TEXT 54
- TEXT 55
- TEXT 56
- TEXT 57
- TEXT 58
- TEXT 59
- TEXT 60
- TEXT 61
- TEXT 62
- TEXT 63
- TEXT 64
- TEXT 65
- TEXT 66
- TEXT 67
- TEXT 68
- TEXT 69
- TEXT 70
- TEXT 71
- TEXT 72
- TEXT 73
- TEXT 74
- TEXT 75
- TEXT 78
- TEXT 79
- TEXT 80
- TEXT 81
- TEXT 82
- TEXT 83
- TEXT 84
- TEXT 85
- TEXT 1b
- TEXT 2b
- Chapter Thirty
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- Chapter Thirty-one
- Chapter One
- Fifth Canto - "The Creative Impetus"
- Chapter One
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- Chapter Two
- Chapter Three
- Chapter Four
- Chapter Five
- Chapter Six
- Chapter Seven
- Chapter Eight
- Chapter Nine
- Chapter Ten
- Chapter Eleven
- Chapter Twelve
- Chapter Thirteen
- Chapter Fourteen
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- Chapter Fifteen
- Chapter Sixteen
- Chapter Seventeen
- Chapter Eighteen
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- Chapter Nineteen
- Chapter Twenty
- TEXT 1
- TEXT 2
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- Chapter Twenty-one
- Chapter Twenty-two
- Chapter Twenty-four
- Chapter Twenty-five
- Chapter Twenty-six
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- Chapter One
- Sixth Canto - "Prescribed Duties for Mankind"
- Chapter One
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 50
- TEXT 51
- TEXT 52
- TEXT 53
- TEXT 54
- TEXT 55
- TEXT 61
- TEXT 62
- TEXT 63
- TEXT 64
- TEXT 65
- TEXT 66
- TEXT 67
- TEXT 68
- Chapter Two
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 7
- TEXT 8
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 49
- Chapter Three
- Chapter Four
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 51
- TEXT 52
- TEXT 53
- TEXT 54
- Chapter Five
- Chapter Six
- Chapter Seven
- Chapter Eight
- Chapter Nine
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 28
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 50
- TEXT 51
- TEXT 52
- TEXT 53
- TEXT 54
- TEXT 55
- Chapter Ten
- Chapter Eleven
- Chapter Twelve
- Chapter Thirteen
- Chapter Fourteen
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 52
- TEXT 53
- TEXT 54
- TEXT 55
- TEXT 56
- TEXT 57
- TEXT 58
- TEXT 59
- TEXT 60
- TEXT 61
- Chapter Fifteen
- Chapter Sixteen
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 4
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 28
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 50
- TEXT 51
- TEXT 52
- TEXT 55
- TEXT 56
- TEXT 57
- TEXT 58
- TEXT 59
- TEXT 60
- TEXT 63
- TEXT 64
- TEXT 65
- Chapter Seventeen
- Chapter Eighteen
- TEXT 1
- TEXT 2
- TEXT 5
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 29
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 50
- TEXT 51
- TEXT 52
- TEXT 53
- TEXT 54
- TEXT 55
- TEXT 56
- TEXT 57
- TEXT 58
- TEXT 59
- TEXT 60
- TEXT 61
- TEXT 62
- TEXT 63
- TEXT 64
- TEXT 65
- TEXT 68
- TEXT 69
- TEXT 70
- TEXT 71
- TEXT 72
- TEXT 73
- TEXT 74
- TEXT 75
- TEXT 76
- TEXT 77
- TEXT 78
- Chapter Nineteen
- Chapter One
- Seventh Canto - "The Science of God"
- Chapter One
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 6
- TEXT 7
- TEXT 8
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 16
- TEXT 17
- TEXT 18
- TEXT 19
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 25
- TEXT 26
- TEXT 27
- TEXT 30
- TEXT 31
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- Chapter Two
- TEXT 1
- TEXT 2
- TEXT 3
- TEXT 6
- TEXT 9
- TEXT 10
- TEXT 11
- TEXT 12
- TEXT 13
- TEXT 14
- TEXT 15
- TEXT 16
- TEXT 17
- TEXT 20
- TEXT 21
- TEXT 22
- TEXT 23
- TEXT 24
- TEXT 27
- TEXT 28
- TEXT 32
- TEXT 33
- TEXT 34
- TEXT 35
- TEXT 36
- TEXT 37
- TEXT 38
- TEXT 39
- TEXT 40
- TEXT 41
- TEXT 42
- TEXT 43
- TEXT 44
- TEXT 45
- TEXT 46
- TEXT 47
- TEXT 48
- TEXT 49
- TEXT 50
- TEXT 51
- TEXT 52
- TEXT 53
- TEXT 54
- TEXT 55
- TEXT 56
- TEXT 57
- TEXT 58
- TEXT 59
- TEXT 60
- TEXT 61
- Chapter Three
- Chapter Four
- Chapter Five
- TEXT 1
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- Chapter Six
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- Chapter Eight
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- Chapter Nine
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- Chapter Ten
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- Chapter Eleven
- Chapter Twelve
- Chapter Thirteen
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- Chapter Fourteen
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- Chapter One
- Eighth Canto - "Withdrawal of the Cosmic Creations"
- Chapter One
- Chapter Two
- Chapter Three
- Chapter Four
- Chapter Five
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- Chapter Six
- Chapter Seven
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- Chapter Eight
- Chapter Nine
- Chapter Ten
- Chapter Eleven
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- Chapter Twelve
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- Chapter Thirteen
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- Chapter Seventeen
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- Chapter Nineteen
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- Chapter Twenty
- Chapter Twenty-one
- Chapter Twenty-two
- Chapter Twenty-three
- Chapter Twenty-four
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- Ninth Canto - "Liberation"
- Chapter One
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- Chapter Three
- Chapter Four
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- Chapter Five
- Chapter Six
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- Chapter Seven
- Chapter Eight
- Chapter Nine
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- Chapter Ten
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- Chapter Eleven
- Chapter Twelve
- Chapter Thirteen
- Chapter Fourteen
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- Chapter Fifteen
- Chapter Sixteen
- Chapter Seventeen
- Chapter Eighteen
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- Chapter Nineteen
- Chapter Twenty
- Chapter Twenty-one
- Chapter Twenty-two
- Chapter Twenty-three
- Chapter Twenty-four
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- Tenth Canto - "The Summum Bonum"
- Chapter One
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- Chapter Two
- Chapter Three
- Chapter Four
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- Chapter Five
- Chapter Six
- Chapter Seven
- Chapter Eight
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- Chapter Nine
- Chapter Ten
- Chapter Eleven
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- Chapter Twelve
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- Chapter Thirteen
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- Chapter One
Srimad-Bhagavatam 1977 Edition
Eighth Canto - "Withdrawal of the Cosmic Creations"
Chapter One
The Manus, Administrators of the Universe
First of all, let me offer my humble, respectful obeisances unto the lotus feet of my spiritual master, His Divine Grace Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda. Sometime in the year 1935 when His Divine Grace was staying at Rādhā-kuṇḍa, I went to see him from Bombay. At that time, he gave me many important instructions in regard to constructing temples and publishing books. He personally told me that publishing books is more important than constructing temples. Of course, those same instructions remained within my mind for many years. In 1944 I began publishing my Back to Godhead, and when I retired from family life in 1958 I began publishing Śrīmad-Bhāgavatam in Delhi. When three parts of Śrīmad-Bhāgavatam had been published in India, I then started for the United States of America on the thirteenth of August, 1965.
I am continuously trying to publish books, as suggested by my spiritual master. Now, in this year, 1976, I have completed the Seventh Canto of Śrīmad-Bhāgavatam, and a summary of the Tenth Canto has already been published as Kṛṣṇa, the Supreme Personality of Godhead. Still, the Eighth Canto, Ninth Canto, Tenth Canto, Eleventh Canto and Twelfth Canto are yet to be published. On this occasion, therefore, I am praying to my spiritual master to give me strength to finish this work. I am neither a great scholar nor a great devotee; I am simply a humble servant of my spiritual master, and to the best of my ability I am trying to please him by publishing these books, with the cooperation of my disciples in America. Fortunately, scholars all over the world are appreciating these publications. Let us cooperatively publish more and more volumes of Śrīmad-Bhāgavatam just to please His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākura.
This First Chapter of the Eighth Canto may be summarized as a description of four Manus, namely Svāyambhuva, Svārociṣa, Uttama and Tāmasa. After hearing descriptions of the dynasty of Svāyambhuva Manu until the end of the Seventh Canto, Mahārāja Parīkṣit desired to know about other Manus. He desired to understand how the Supreme Personality of Godhead descends-not only in the past but at the present and in the future-and how He acts in various pastimes as Manu. Since Parīkṣit Mahārāja was eager to know all this, Śukadeva Gosvāmī gradually described all the Manus, beginning with the six Manus who had appeared in the past.
The first Manu was Svāyambhuva Manu. His two daughters, namely Ākūti and Devahūti, gave birth to two sons, named Yajña and Kapila respectively. Because Śukadeva Gosvāmī had already described the activities of Kapila in the Third Canto, he now described the activities of Yajña. The original Manu, along with his wife, Śatarūpā, went into the forest to practice austerities on the bank of the River Sunandā. They practiced austerities for a hundred years, and then Manu, in a trance, formed prayers to the Supreme Personality of Godhead. Rākṣasas and asuras then attempted to devour him, but Yajña, accompanied by his sons the Yāmas and the demigods, killed them. Then Yajña personally took the post of Indra, the King of the heavenly planets.
The second Manu, whose name was Svārociṣa, was the son of Agni, and His sons were headed by Dyumat, Suṣeṇa and Rociṣmat. In the age of this Manu, Rocana became Indra, the ruler of the heavenly planets, and there were many demigods, headed by Tuṣita. There were also many saintly persons, such as Ūrja and Stambha. Among them was Vedaśirā, whose wife, Tuṣitā, gave birth to Vibhu. Vibhu instructed eighty-eight thousand dṛḍha-vratas, or saintly persons, on self-control and austerity.
Uttama, the son of Priyavrata, was the third Manu. Among his sons were Pavana, Sṛñjaya and Yajñahotra. During the reign of this Manu, the sons of Vasiṣṭha, headed by Pramada, became the seven saintly persons. The Satyas, Devaśrutas and Bhadras became the demigods, and Satyajit became Indra. From the womb of Sunṛtā, the wife of Dharma, the Lord appeared as Satyasena, and He killed all the Yakṣas and Rākṣasas who were fighting with Satyajit.
Tāmasa, the brother of the third Manu, was the fourth Manu, and he had ten sons, including Pṛthu, Khyāti, Nara and Ketu. During his reign, the Satyakas, Haris, Vīras and others were demigods, the seven great saints were headed by Jyotirdhāma, and Triśikha became Indra. Harimedhā begot a son named Hari in the womb of his wife Hariṇī. This Hari, an incarnation of God, saved the devotee Gajendra. This incident is described as gajendra-mokṣaṇa. At the end of this chapter, Parīkṣit Mahārāja particularly asks about this incident.
TEXT 1
śrī-rājovāca
svāyambhuvasyeha guro
vaṁśo 'yaṁ vistarāc chrutaḥ
yatra viśva-sṛjāṁ sargo
manūn anyān vadasva naḥ
SYNONYMS
śrī-rājā uvāca-the King (Mahārāja Parīkṣit) said; svāyambhuvasya-of the great personality Svāyambhuva Manu; iha-in this connection; guro-O my spiritual master; vaṁśaḥ-dynasty; ayam-this; vistarāt-extensively; śrutaḥ-I have heard (from you); yatra-wherein; viśva-sṛjām-of the great personalities known as the prajāpatis, such as Marīci; sargaḥ-creation, involving the birth of many sons and grandsons from the daughters of Manu; manūn-Manus; anyān-other; vadasva-kindly describe; naḥ-to us.
King Parīkṣit said: O my lord, my spiritual master, now I have fully heard from Your Grace about the dynasty of Svāyambhuva Manu. But there are also other Manus, and I want to hear about their dynasties. Kindly describe them to us.
TEXT 2
manvantare harer janma
karmāṇi ca mahīyasaḥ
gṛṇanti kavayo brahmaṁs
tāni no vada śṛṇvatām
SYNONYMS
manvantare-during the change of manvantaras (one Manu following another); hareḥ-of the Supreme Personality of Godhead; janma-appearance; karmāṇi-and activities; ca-also; mahīyasaḥ-of the supremely glorified; gṛṇanti-describe; kavayaḥ-the great learned persons who have perfect intelligence; brahman-O learned brāhmaṇa (Śukadeva Gosvāmī); tāni-all of them; naḥ-to us; vada-please describe; śṛṇvatām-who are very eager to hear.
O learned brāhmaṇa, Śukadeva Gosvāmī, the great learned persons who are completely intelligent describe the activities and appearance of the Supreme Personality of Godhead during the various manvantaras. We are very eager to hear about these narrations. Kindly describe them.
The Supreme Personality of Godhead has different varieties of incarnations, including the guṇa-avatāras, manvantara-avatāras, līlā-avatāras and yuga-avatāras, all of which are described in the śāstras. Without reference to the śāstras there can be no question of accepting anyone as an incarnation of the Supreme Personality of Godhead. Therefore, as especially mentioned here, gṛṇanti kavayaḥ: the descriptions of various incarnations are accepted by great learned scholars with perfect intelligence. At the present time, especially in India, so many rascals are claiming to be incarnations, and people are being misled. Therefore, the identity of an incarnation should be confirmed by the descriptions of the śāstras and by wonderful activities. As described in this verse by the word mahīyasaḥ, the activities of an incarnation are not ordinary magic or jugglery, but are wonderful activities. Thus any incarnation of the Supreme Personality of Godhead must be supported by the statements of the śāstra and must actually perform wonderful activities. Parīkṣit Mahārāja was eager to hear about the Manus of different ages. There are fourteen Manus during a day of Brahmā, and the age of each Manu lasts for seventy-one yugas. Thus there are thousands of Manus during the life of Brahmā.
TEXT 3
yad yasminn antare brahman
bhagavān viśva-bhāvanaḥ
kṛtavān kurute kartā
hy atīte 'nāgate 'dya vā
SYNONYMS
yat-whatever activities; yasmin-in a particular age; antare-manvantara; brahman-O great brāhmaṇa; bhagavān-the Supreme Personality of Godhead; viśva-bhāvanaḥ-who has created this cosmic manifestation; kṛtavān-has done; kurute-is doing; kartā-and will do; hi-indeed; atīte-in the past; anāgate-in the future; adya-at the present; vā-either.
O learned brāhmaṇa, kindly describe to us whatever activities the Supreme Personality of Godhead, who created this cosmic manifestation, has performed in the past manvantaras, is performing at present, and will perform in the future manvantaras.
In Bhagavad-gītā the Supreme Personality of Godhead said that both He and the other living entities present on the battlefield had existed in the past, they existed at present, and they would continue to exist in the future. Past, present and future always exist, both for the Supreme Personality of Godhead and for ordinary living entities. Nityo nityānāṁ cetanaś cetanānām. Both the Lord and the living entities are eternal and sentient, but the difference is that the Lord is unlimited whereas the living entities are limited. The Supreme Personality of Godhead is the creator of everything, and although the living entities are not created but exist with the Lord eternally, their bodies are created, whereas the Supreme Lord's body is never created. There is no difference between the Supreme Lord and His body, but the conditioned soul, although eternal, is different from his body.
TEXT 4
śrī-ṛṣir uvāca
manavo 'smin vyatītāḥ ṣaṭ
kalpe svāyambhuvādayaḥ
ādyas te kathito yatra
devādīnāṁ ca sambhavaḥ
SYNONYMS
śrī-ṛṣiḥ uvāca-the great saint Śukadeva Gosvāmī said; manavaḥ-Manus; asmin-during this period (one day of Brahmā); vyatītāḥ-already past; ṣaṭ-six; kalpe-in this duration of Brahmā's day; svāyambhuva-Svāyambhuva Manu; ādayaḥ-and others; ādyaḥ-the first one (Svāyambhuva); te-unto you; kathitaḥ-I have already described; yatra-wherein; deva-ādīnām-of all the demigods; ca-also; sambhavaḥ-the appearance.
Śukadeva Gosvāmī said: In the present kalpa there have already been six Manus. I have described to you Svāyambhuva Manu and the appearance of many demigods. In this kalpa of Brahmā, Svāyambhuva is the first Manu.
TEXT 5
ākūtyāṁ devahūtyāṁ ca
duhitros tasya vai manoḥ
dharma-jñānopadeśārthaṁ
bhagavān putratāṁ gataḥ
SYNONYMS
ākūtyām-from the womb of Ākūti; devahūtyām ca-and from the womb of Devahūti; duhitroḥ-of the two daughters; tasya-of him; vai-indeed; manoḥ-of Svāyambhuva Manu; dharma-religion; jñāna-and knowledge; upadeśa-artham-for instructing; bhagavān-the Supreme Personality of Godhead; putratām-sonhood under Ākūti and Devahūti; gataḥ-accepted.
Svāyambhuva Manu had two daughters, named Ākūti and Devahūti. From their wombs, the Supreme Personality of Godhead appeared as two sons named Yajñamūrti and Kapila respectively. These sons were entrusted with preaching about religion and knowledge.
Devahūti's son was known as Kapila, and Ākūti's son was known as Yajñamūrti. Both of Them taught about religion and philosophical knowledge.
TEXT 6
kṛtaṁ purā bhagavataḥ
kapilasyānuvarṇitam
ākhyāsye bhagavān yajño
yac cakāra kurūdvaha
SYNONYMS
kṛtam-already done; purā-before; bhagavataḥ-of the Supreme Personality of Godhead; kapilasya-Kapila, the son of Devahūti; anuvarṇitam-fully described; ākhyāsye-I shall describe now; bhagavān-the Supreme Personality of Godhead; yajñaḥ-of the name Yajñapati or Yajñamūrti; yat-whatever; cakāra-executed; kuru-udvaha-O best of the Kurus.
O best of the Kurus, I have already described [in the Third Canto] the activities of Kapila, the son of Devahūti. Now I shall describe the activities of Yajñapati, the son of Ākūti.
TEXT 7
viraktaḥ kāma-bhogeṣu
śatarūpā-patiḥ prabhuḥ
visṛjya rājyaṁ tapase
sabhāryo vanam āviśat
SYNONYMS
viraktaḥ-without attachment; kāma-bhogeṣu-in sense gratification (in gṛhastha life); śatarūpā-patiḥ-the husband of Śatarūpā, namely Svāyambhuva Manu; prabhuḥ-who was the master or king of the world; visṛjya-after renouncing totally; rājyam-his kingdom; tapase-for practicing austerities; sa-bhāryaḥ-with his wife; vanam-the forest; āviśat-entered.
Svāyambhuva Manu, the husband of Śatarūpā, was by nature not at all attached to enjoyment of the senses. Thus he gave up his kingdom of sense enjoyment and entered the forest with his wife to practice austerities.
As stated in Bhagavad-gītā (4.2), evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ: "The supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way." All the Manus were perfect kings. They were rājarṣis. In other words, although they held posts as kings of the world, they were as good as great saints. Svāyambhuva Manu, for example, was the emperor of the world, yet he had no desire for sense gratification. This is the meaning of monarchy. The king of the country or the emperor of the empire must be so trained that by nature he renounces sense gratification. It is not that because one becomes king he should unnecessarily spend money for sense gratification. As soon as kings became degraded, spending money for sense gratification, they were lost. Similarly, at the present moment, monarchy having been lost, the people have created democracy, which is also failing. Now, by the laws of nature, the time is coming when dictatorship will put the citizens into more and more difficulty. If the king or dictator individually, or the members of the government collectively, cannot maintain the state or kingdom according to the rules of Manu-saṁhitā, certainly their government will not endure.
TEXT 8
sunandāyāṁ varṣa-śataṁ
padaikena bhuvaṁ spṛśan
tapyamānas tapo ghoram
idam anvāha bhārata
SYNONYMS
sunandāyām-on the bank of the River Sunandā; varṣa-śatam-for one hundred years; pada-ekena-on one leg; bhuvam-the earth; spṛśan-touching; tapyamānaḥ-he performed austerities; tapaḥ-austerities; ghoram-very severe; idam-the following; anvāha-and spoke; bhārata-O scion of Bharata.
O scion of Bharata, after Svāyambhuva Manu had thus entered the forest with his wife, he stood on one leg on the bank of the River Sunandā, and in this way, with only one leg touching the earth, he performed great austerities for one hundred years. While performing these austerities, he spoke as follows.
Śrīla Viśvanātha Cakravartī Ṭhākura comments that the word anvāha means that he chanted or murmured to himself, not that he lectured to anyone.
TEXT 9
śrī-manur uvāca
yena cetayate viśvaṁ
viśvaṁ cetayate na yam
yo jāgarti śayāne 'smin
nāyaṁ taṁ veda veda saḥ
SYNONYMS
śrī-manuḥ uvāca-Svāyambhuva Manu chanted; yena-by whom (the personality of Godhead); cetayate-is brought into animation; viśvam-the whole universe; viśvam-the whole universe (the material world); cetayate-animates; na-not; yam-He whom; yaḥ-He who; jāgarti-is always awake (watching all activities); śayāne-while sleeping; asmin-in this body; na-not; ayam-this living entity; tam-Him; veda-knows; veda-knows; saḥ-He.
Lord Manu said: The supreme living being has created this material world of animation; it is not that He was created by this material world. When everything is silent, the Supreme Being stays awake as a witness. The living entity does not know Him, but He knows everything.
Here is a distinction between the Supreme Personality of Godhead and the living entities. Nityo nityānāṁ cetanaś cetanānām. According to the Vedic version, the Lord is the supreme eternal, the supreme living being. The difference between the Supreme Being and the ordinary living being is that when this material world is annihilated, all the living entities remain silent in oblivion, in a dreaming or unconscious condition, whereas the Supreme Being stays awake as the witness of everything. This material world is created, it stays for some time, and then it is annihilated. Throughout these changes, however, the Supreme Being remains awake. In the material condition of all living entities, there are three stages of dreaming. When the material world is awake and put in working order, this is a kind of dream, a waking dream. When the living entities go to sleep, they dream again. And when unconscious at the time of annihilation, when this material world is unmanifested, they enter another stage of dreaming. At any stage in the material world, therefore, they are all dreaming. In the spiritual world, however, everything is awake.
TEXT 10
ātmāvāsyam idaṁ viśvaṁ
yat kiñcij jagatyāṁ jagat
tena tyaktena bhuñjīthā
mā gṛdhaḥ kasya svid dhanam
SYNONYMS
ātma-the Supersoul; āvāsyam-living everywhere; idam-this universe; viśvam-all universes, all places; yat-whatever; kiñcit-everything that exists; jagatyām-in this world, everywhere; jagat-everything, animate and inanimate; tena-by Him; tyaktena-allotted; bhuñjīthāḥ-you may enjoy; mā-do not; gṛdhaḥ-accept; kasya svit-of anyone else; dhanam-the property.
Within this universe, the Supreme Personality of Godhead in His Supersoul feature is present everywhere, wherever there are animate or inanimate beings. Therefore, one should accept only that which is allotted to him; one should not desire to infringe upon the property of others.
Having described the situation of the Supreme Personality of Godhead as transcendental, Svāyambhuva Manu, for the instruction of the sons and grandsons in his dynasty, is now describing all the property of the universe as belonging to the Supreme Personality of Godhead. Manu's instructions are not only for his own sons and grandsons, but for all of human society. The word "man"-or, in Sanskrit, manuṣya-has been derived from the name Manu, for all the members of human society are descendants of the original Manu. Manu is also mentioned in Bhagavad-gītā (4.1), where the Lord says:
imaṁ vivasvate yogaṁ
proktavān aham avyayam
vivasvān manave prāha
manur ikṣvākave 'bravīt
"I instructed this imperishable science of yoga to the sun-god, Vivasvān, and Vivasvān instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikṣvāku." Svāyambhuva Manu and Vaivasvata Manu have similar duties. Vaivasvata Manu was born of the sun-god, Vivasvān, and his son was Ikṣvāku, the King of the earth. Since Manu is understood to be the original father of humanity, human society should follow his instructions.
Svāyambhuva Manu instructs that whatever exists, not only in the spiritual world but even within this material world, is the property of the Supreme Personality of Godhead, who is present everywhere as the Superconsciousness. As confirmed in Bhagavad-gītā (13.3), kṣetra jñam. cāpi māṁ viddhi sarva-kṣetreṣu bhārata: in every field-in other words, in every body-the Supreme Lord is existing as the Supersoul. The individual soul is given a body in which to live and act according to the instructions of the Supreme Person, and therefore the Supreme Person also exists within every body. We should not think that we are independent; rather, we should understand that we are allotted a certain portion of the total property of the Supreme Personality of Godhead.
This understanding will lead to perfect communism. Communists think in terms of their own nations, but the spiritual communism instructed here is not only nationwide but universal. Nothing belongs to any nation or any individual person; everything belongs to the Supreme Personality of Godhead. That is the meaning of this verse. Ātmāvāsyam idaṁ viśvam: whatever exists within this universe is the property of the Supreme Personality of Godhead. The modern communistic theory, and also the idea of the United Nations, can be reformed-indeed, rectified-by the understanding that everything belongs to the Supreme Personality of Godhead. The Lord is not a creation of our intelligence; rather, He has created us. Ātmāvāsyam idaṁ viśvam. Īśāvāsyam idaṁ sarvam. This universal communism can solve all the problems of the world.
One should learn from the Vedic literature that one's body is also not the property of the individual soul, but is given to the individual soul according to his karma. Karmaṇā daiva-netreṇa jantur dehopapattaye [SB 3.31.1]. The 8,400,000 different bodily forms are machines given to the individual soul. This is confirmed in Bhagavad-gītā (18.61):
īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā
"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." The Lord, as the Supersoul, sits in everyone's heart and observes the various desires of the individual soul. The Lord is so merciful that He gives the living entity the opportunity to enjoy varieties of desires in suitable bodies, which are nothing but machines (yantrārūḍhāni māyayā). These machines are manufactured by the material ingredients of the external energy, and thus the living entity enjoys or suffers according to his desires. This opportunity is given by the Supersoul.
Everything belongs to the Supreme, and therefore one should not usurp another's property. We have a tendency to manufacture many things. Especially nowadays, we are building skyscrapers and developing other material facilities. We should know, however, that the ingredients of the skyscrapers and machines cannot be manufactured by anyone but the Supreme Personality of Godhead. The whole world is nothing but a combination of the five material elements (tejo-vāri-mṛdāṁ yathā vinimayaḥ). A skyscraper is a transformation of earth, water and fire. Earth and water are combined and burnt into bricks by fire, and a skyscraper is essentially a tall construction of bricks. Although the bricks may be manufactured by man, the ingredients of the bricks are not. Of course, man, as a manufacturer, may accept a salary from the Supreme Personality of Godhead. That is stated here: tena tyaktena bhuñjīthāḥ. One may construct a big skyscraper, but neither the constructor, the merchant nor the worker can claim proprietorship. Proprietorship belongs to the person who has spent for the building. The Supreme Personality of Godhead has manufactured water, earth, air, fire and the sky, and one can use these and take a salary (tena tyaktena bhuñjīthāḥ). However, one cannot claim proprietorship. This is perfect communism. Our tendency to construct great buildings should be used only for constructing large and valuable temples in which to install the Deity of the Supreme Personality of Godhead. Then our desire for construction will be fulfilled.
Since all property belongs to the Supreme Personality of Godhead, everything should be offered to the Lord, and we should take only prasāda (tena tyaktena bhuñjīthāḥ). We should not fight among ourselves to take more than we need. As Nārada said to Mahārāja Yudhiṣṭhira:
yāvad bhriyeta jaṭharaṁ
tāvat svatvaṁ hi dehinām
adhikaṁ yo 'bhimanyeta
sa steno daṇḍam arhati
"One may claim proprietorship to as much wealth as required to maintain body and soul together, but one who desires proprietorship over more than that must be considered a thief, and he deserves to be punished by the laws of nature." (Bhāg. 7.14.8) Of course, we need to be maintained in eating, sleeping, mating and defending (āhāra-nidra-bhaya-maithuna), but since the Supreme Lord, the Personality of Godhead, has provided these necessities of life for the birds and bees, why not for mankind? There is no need for economic development; everything is provided. Therefore one should understand that everything belongs to Kṛṣṇa, and with this idea, one may take prasāda. However, if one interferes with the allotments of others, he is a thief. We should not accept more than what we actually need. Therefore, if by chance we get an abundance of money, we should always consider that it belongs to the Supreme Personality of Godhead. In Kṛṣṇa consciousness we are getting sufficient money, but we should never think that the money belongs to us; it belongs to the Supreme Personality of Godhead and should be equally distributed to the workers, the devotees. No devotee should claim that any money or property belongs to him. If one thinks that any portion of property of this huge universe belongs to anyone, he is to be considered a thief and is punishable by the laws of nature. Daivī hy eṣā guṇa-mayī mama māyā duratyayā: no one can surpass the vigilance of material nature or hide his intentions from material nature. If human society unlawfully claims that the property of the universe, either partially or wholly, belongs to mankind, all of human society will be cursed as a society of thieves and will be punished by the laws of nature.
TEXT 11
yaṁ paśyati na paśyantaṁ
cakṣur yasya na riṣyati
taṁ bhūta-nilayaṁ devaṁ
suparṇam upadhāvata
SYNONYMS
yam-He who; paśyati-the living entity sees; na-not; paśyantam-although always seeing; cakṣuḥ-eye; yasya-whose; na-never; riṣyati-diminishes; tam-Him; bhūta-nilayam-the original source of all living entities; devam-the Supreme Personality of Godhead; suparṇam-who accompanies the living entity as a friend; upadhāvata-everyone should worship.
Although the Supreme Personality of Godhead constantly watches the activities of the world, no one sees Him. However, one should not think that because no one sees Him, He does not see, for His power to see is never diminished. Therefore, everyone should worship the Supersoul, who always stays with the individual soul as a friend.
Offering prayers to Kṛṣṇa, Śrīmatī Kuntīdevī, the mother of the Pāṇḍavas, said, alakṣyaṁ sarva-bhūtānām antar bahir avasthitam: "Kṛṣṇa, You reside both inside and outside of everything, yet the unintelligent conditioned souls cannot see You." In Bhagavad-gītā it is said that one can see the Supreme Personality of Godhead through jñāna-cakṣuṣaḥ, eyes of knowledge. He who opens these eyes of knowledge is called a spiritual master. Thus we offer our prayers to the spiritual master with the following śloka:
om ajñāna-timirāndhasya
jñānāñjana-śalākayā
cakṣur unmīlitaṁ yena
tasmai śrī-gurave namaḥ
"I offer my respectful obeisances unto my spiritual master, who with the torchlight of knowledge has opened my eyes, which were blinded by the darkness of ignorance." (Gautamīya Tantra) The guru's task is to open the disciple's eyes of knowledge. When the disciple is awakened from ignorance to knowledge, he can see the Supreme Personality of Godhead everywhere because the Lord actually is everywhere. Aṇḍāntara-stha-paramāṇu-cayāntara-stham. The Lord resides within this universe, He resides within the hearts of all living entities, and He resides even within the atom. Because we lack perfect knowledge, we cannot see God, but a little deliberation can help us to see God everywhere. This requires training. With a little deliberation, even the most degraded person can perceive the presence of God. If we take into account whose property is the vast ocean, whose property is the vast land, how the sky exists, how the numberless millions of stars and planets are set in the sky, who has made this universe and whose property it is, we should certainly come to the conclusion that there is a proprietor of everything. When we claim proprietorship over a certain piece of land, whether individually or for our families or nations, we should also consider how we became the proprietors. The land was there before our birth, before we came to the land. How did it become our property? Such deliberation will help us understand that there is a supreme proprietor of everything-the Supreme Personality of Godhead.
The Supreme Godhead is always awake. In the conditioned stage we forget things because we change our bodies, but because the Supreme Personality of Godhead does not change His body, He remembers past, present and future. Kṛṣṇa says in Bhagavad-gītā (4.1), imaṁ vivasvate yogaṁ proktavān aham avyayam: "I spoke this science of God-Bhagavad-gītā-to the sun-god at least forty million years ago." When Arjuna inquired from Kṛṣṇa how He could remember incidents that had taken place so long ago, the Lord answered that Arjuna was also present at that time. Because Arjuna is Kṛṣṇa's friend, wherever Kṛṣṇa goes, Arjuna goes. But the difference is that Kṛṣṇa remembers everything, whereas the living entity like Arjuna, being a minute particle of the Supreme Lord, forgets. Therefore it is said, the Lord's vigilance is never diminished. This is also confirmed in Bhagavad-gītā (15.15). Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: the Supreme Personality of Godhead in His Paramātmā feature is always present within the hearts of all living entities, and from Him come memory, knowledge and forgetfulness. This is also indicated in this verse by the word suparṇam, which means "friend." In the Śvetāśvatara Upaniṣad (4.6) it is therefore said, dvā suparṇa-sayujā sakhāyā samānaṁ vṛkṣaṁ pariṣasvajāte: two birds are sitting on the same tree as friends. One bird is eating the fruit of the tree, and the other is simply observing. This observing bird is always present as a friend to the eating bird and giving him remembrance of things he wanted to do. Thus if we take into account the Supreme Personality of Godhead in our daily affairs, we can see Him or at least perceive His presence everywhere.
The words cakṣur yasya na riṣyati mean that although we cannot see Him, this does not mean that He cannot see us. Nor does He die when the cosmic manifestation is annihilated. The example is given in this connection that the sunshine is present when the sun is present, but when the sun is not present, or when we cannot see the sun, this does not mean that the sun is lost. The sun is there, but we cannot see it. Similarly, although we cannot see the Supreme Personality of Godhead in our present darkness, our lack of knowledge, He is always present, seeing our activities. As the Paramātmā, He is the witness and adviser (upadraṣṭā and anumantā). Therefore, by following the instructions of the spiritual master and studying authorized literatures, one can understand that God is present before us, seeing everything, although we have no eyes with which to see Him.
TEXT 12
na yasyādy-antau madhyaṁ ca
svaḥ paro nāntaraṁ bahiḥ
viśvasyāmūni yad yasmād
viśvaṁ ca tad ṛtaṁ mahat
SYNONYMS
na-neither; yasya-of whom (the Supreme Personality of Godhead); ādi-a beginning; antau-end; madhyam-middle; ca-also; svaḥ-own; paraḥ-others; na-nor; antaram-inside; bahiḥ-outside; viśvasya-of the whole cosmic manifestation; amūni-all such considerations; yat-whose form; yasmāt-from He who is the cause of everything; viśvam-the whole universe; ca-and; tat-all of them; ṛtam-truth; mahat-very, very great.
The Supreme Personality of Godhead has no beginning, no end and no middle. Nor does He belong to a particular person or nation. He has no inside or outside. The dualities found within this material world, such as beginning and end, mine and theirs, are all absent from the personality of the Supreme Lord. The universe, which emanates from Him, is another feature of the Lord. Therefore the Supreme Lord is the ultimate truth, and He is complete in greatness.
The Supreme Personality of Godhead, Kṛṣṇa, is described in the Brahma-saṁhitā (5.1):
īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
"Kṛṣṇa, known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes." For the Lord's existence there is no cause, for He is the cause of everything. He is in everything (mayā tatam idaṁ sarvam), He is expanded in everything, but He is not everything. He is acintya-bhedābheda, simultaneously one and different. That is explained in this verse. In the material condition we have a conception of beginning, end and middle, but for the Supreme Personality of Godhead there are no such things. The universal cosmic manifestation is also the virāṭ-rūpa that was shown to Arjuna in Bhagavad-gītā. Therefore, since the Lord is present everywhere and all the time, He is the Absolute Truth and the greatest. He is complete in greatness. God is great, and how He is great is explained here.
TEXT 13
sa viśva-kāyaḥ puru-hūta-īśaḥ
satyaḥ svayaṁ-jyotir ajaḥ purāṇaḥ
dhatte 'sya janmādy-ajayātma-śaktyā
tāṁ vidyayodasya nirīha āste
SYNONYMS
saḥ-that Supreme Personality of Godhead; viśva-kāyaḥ-the total form of the universe (the whole universe is the external body of the Supreme Personality of Godhead); puru-hūtaḥ-known by so many names; īśaḥ-the supreme controller (with full power); satyaḥ-the ultimate truth; svayam-personally; jyotiḥ-self-effulgent; ajaḥ-unborn, beginningless; purāṇaḥ-the oldest; dhatte-He performs; asya-of this universe; janma-ādi-the creation, maintenance and annihilation; ajayā-by His external energy; ātma-śaktyā-by His personal potency; tām-that external material energy; vidyayā-by His spiritual potency; udasya-giving up; nirīhaḥ-without any desire or activity; āste-He is existing (untouched by the material energy).
The entire cosmic manifestation is the body of the Supreme Personality of Godhead, the Absolute Truth, who has millions of names and unlimited potencies. He is self-effulgent, unborn and changeless. He is the beginning of everything, but He has no beginning. Because He has created this cosmic manifestation by His external energy, the universe appears to be created, maintained and annihilated by Him. Nonetheless, He remains inactive in His spiritual energy and is untouched by the activities of the material energy.
Śrī Caitanya Mahāprabhu says in His Śikṣāṣṭaka, nāmnām akāri bahudhā nija-sarva-śaktiḥ: the Supreme Personality of Godhead has many names, which are all nondifferent from the Supreme Person. This is spiritual existence. By chanting the Hare Kṛṣṇa mahā-mantra, consisting of names of the Supreme Lord, we find that the name has all the potencies of the person. The Lord's activities are many, and according to His activities He has many names. He appeared as the son of mother Yaśodā, and also as the son of mother Devakī, and therefore He is named Devakī-nandana and Yaśodā-nandana. Parāsya śaktir vividhaiva śrūyate: the Lord has a multitude of energies, and therefore He acts in multifarious ways. Yet He has a particular name. The śāstras recommend which names we should chant, such as Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare. It is not that we have to search for some name or manufacture one. Rather, we must follow the saintly persons and the śāstras in chanting His holy name.
Although the material and spiritual energies both belong to the Lord, He is impossible to understand as long as we are in the material energy. And when we come to the spiritual energy, He is very easy to know. As stated in Śrīmad-Bhāgavatam (1.7.23): māyāṁ vyudasya cic-chaktyā kaivalye sthita ātmani. Although the external energy belongs to the Lord, when one is in the external energy (mama māyā duratyayā) He is very difficult to understand. However, when one comes to the spiritual energy, one can understand Him. Therefore in Bhagavad-gītā (18.55) it is said, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: one who wants to understand the Supreme Personality of Godhead in reality must take to the platform of bhakti, or Kṛṣṇa consciousness. This bhakti consists of various activities (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam [SB 7.5.23]), and to understand the Lord one must take to this path of devotional service. Even though the people of the world have forgotten God and may say that God is dead, this is not a fact. One can understand God when one takes to the Kṛṣṇa consciousness movement, and thus one can be happy.
TEXT 14
athāgre ṛṣayaḥ karmāṇ-
īhante 'karma-hetave
īhamāno hi puruṣaḥ
prāyo 'nīhāṁ prapadyate
SYNONYMS
atha-therefore; agre-in the beginning; ṛṣayaḥ-all learned ṛṣis, saintly persons; karmāṇi-fruitive activities; īhante-execute; akarma-freedom from fruitive results; hetave-for the purpose of; īhamānaḥ-engaging in such activities; hi-indeed; puruṣaḥ-a person; prāyaḥ-almost always; anīhām-liberation from karma; prapadyate-attains.
Therefore, to enable people to reach the stage of activities that are not tinged by fruitive results, great saints first engage people in fruitive activities, for unless one begins by performing activities as recommended in the śāstras, one cannot reach the stage of liberation, or activities that produce no reactions.
In Bhagavad-gītā (3.9) Lord Kṛṣṇa advises, yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ: "Work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to this material world." Generally, everyone is attracted to hard labor for becoming happy in this material world, but although various activities are going on all over the world simply for the sake of happiness, unfortunately only problems are being created from such fruitive activities. Therefore it is advised that active persons engage in activities of Kṛṣṇa consciousness, which are called yajña, because then they will gradually come to the platform of devotional service. Yajña means Lord Viṣṇu, the yajña-puruṣa, the enjoyer of all sacrifices (bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29]). The Supreme Personality of Godhead is actually the enjoyer, and therefore if we begin our activities for His satisfaction, we will gradually lose our taste for material activities.
Sūta Gosvāmī declared to the great assembly of sages at Naimiṣāraṇya:
ataḥ pumbhir dvija-śreṣṭhā
varṇāśrama-vibhāgaśaḥ
svanuṣṭhitasya dharmasya
saṁsiddhir hari-toṣaṇam
"O best among the twice-born, it is concluded that the highest perfection one can achieve, by discharging his prescribed duties [dharma] according to caste divisions and order of life, is to please the Lord Hari." (Bhāg. 1.2.13) According to Vedic principles, everyone must act according to his classification as brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha or sannyāsī. Everyone should progress toward perfection by acting in such a way that Kṛṣṇa will be pleased (saṁsiddhir hari-toṣaṇam [SB 1.2.13]). One cannot please Kṛṣṇa by sitting idly; one must act according to the directions of the spiritual master for the sake of pleasing the Supreme Personality of Godhead, and then one will gradually come to the stage of pure devotional service. As confirmed in Śrīmad-Bhāgavatam (1.5.12):
naiṣkarmyam apy acyuta-bhāva-varjitaṁ
na śobhate jñānam alaṁ nirañjanam
"Knowledge of self-realization, even though freed from all material affinity, does not look well if devoid of a conception of the infallible [God]." Jñānīs recommend that one adopt naiṣkarmya by not doing anything but simply meditating and thinking of Brahman, but this is impossible unless one realizes Parabrahman, Kṛṣṇa. If there is no Kṛṣṇa consciousness, any kind of activity, be it philanthropic, political or social, simply causes karma-bandhana, bondage to material work.
As long as one is entangled in karma-bandhana, one must accept different types of bodies that spoil the human form of facility. Therefore, in Bhagavad-gītā (6.3) karma-yoga is recommended:
ārurukṣor muner yogaṁ
karma kāraṇam ucyate
yogārūḍhasya tasyaiva
śamaḥ kāraṇam ucyate
"For one who is a neophyte in the yoga system, work is said to be the means; and for one who has already attained to yoga, cessation of all material activities is said to be the means." Nonetheless:
karmendriyāṇi saṁyamya
ya āste manasā smaran
indriyārthān vimūḍhātmā
mithyācāraḥ sa ucyate
"One who restrains the senses and organs of action, but whose mind dwells on sense objects, certainly deludes himself and is called a pretender." (Bg. 3.6) One should act for Kṛṣṇa very seriously in order to become fully Kṛṣṇa conscious and should not sit down to imitate such great personalities as Haridāsa Ṭhākura. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura condemned such imitation. Me said:
duṣṭa mana! tumi kisera vaiṣṇava?
pratiṣṭhāra tare, nirjanera ghare,
tava hari-nāma kevala kaitava
"My dear mind, what kind of devotee are you? Simply for cheap adoration, you sit in a solitary place and pretend to chant the Hare Kṛṣṇa mahā-mantra, but this is all cheating." Recently at Māyāpur an African devotee wanted to imitate Haridāsa Ṭhākura, but after fifteen days he became restless and went away. Do not suddenly try to imitate Haridāsa Ṭhākura. Engage yourself in Kṛṣṇa conscious activities, and gradually you will come to the stage of liberation (muktir hitvānyathā rūpaṁ svarūpeṇa vyavasthitiḥ).
TEXT 15
īhate bhagavān īśo
na hi tatra visajjate
ātma-lābhena pūrṇārtho
nāvasīdanti ye 'nu tam
SYNONYMS
īhate-engages in activities of creation, maintenance and annihilation; bhagavān-the Supreme Personality of Godhead, Kṛṣṇa; īśaḥ-the supreme controller; na-not; hi-indeed; tatra-in such activities; visajjate-He becomes entangled; ātma-lābhena-because of His own gain; pūrṇa-arthaḥ-who is self-satisfied; na-not; avasīdanti-are disheartened; ye-persons who; anu-follow; tam-the Supreme Personality of Godhead.
The Supreme Personality of Godhead is full in opulence by His own gain, yet He acts as the creator, maintainer and annihilator of this material world. In spite of acting in that way, He is never entangled. Hence devotees who follow in His footsteps are also never entangled.
As stated in Bhagavad-gītā (3.9), yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ: "work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to this material world." If we do not act in Kṛṣṇa consciousness we shall be entangled, like silkworms in cocoons. The Supreme Personality of Godhead, Kṛṣṇa, appears in order to teach us how to work so that we will not be entangled in this material world. Our real problem is that we are entangled in materialistic activities, and because we are conditioned, our struggle continues through punishment in material existence in one body after another in different forms of life. As the Lord says in Bhagavad-gītā (15.7):
mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati
"The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind." The living entities are actually minute forms who are part and parcel of the Supreme Lord. The Supreme Lord is full in everything, and the small particles of the Lord are also originally qualified like Him, but because of their minute existence, they are infected by material attraction and thus entangled. We must therefore follow the instructions of the Supreme Personality of Godhead, and then, like Kṛṣṇa, who is never entangled by His material activities of creation, maintenance and annihilation, we will have nothing for which to lament (nāvasīdanti ye 'nu tam). Kṛṣṇa personally gives instructions in Bhagavad-gītā, and anyone who follows these instructions is liberated.
Following Kṛṣṇa's instructions is possible when one is a devotee, for Kṛṣṇa instructs that one should become a devotee. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru: "Always think of Me and become My devotee. Worship Me and offer your homage unto Me." (Bg. 18.65) Always thinking of Kṛṣṇa means chanting the Hare Kṛṣṇa mantra, but unless one is an initiated devotee he cannot do this. As soon as one becomes a devotee, he engages in Deity worship (mad-yājī). A devotee's business is to offer obeisances to the Lord and the spiritual master constantly. This principle is the recognized way to come to the platform of bhakti. As soon as one comes to this platform, he gradually understands the Supreme Personality of Godhead, and simply by understanding Kṛṣṇa one is liberated from material bondage.
TEXT 16
tam īhamānaṁ nirahaṅkṛtaṁ budhaṁ
nirāśiṣaṁ pūrṇam ananya-coditam
nṝñ śikṣayantaṁ nija-vartma-saṁsthitaṁ
prabhuṁ prapadye 'khila-dharma-bhāvanam
SYNONYMS
tam-unto the same Supreme Personality of Godhead; īhamānam-who is acting for our benefit; nirahaṅkṛtam-who is without entanglement or desire for gain; budham-who is completely in knowledge; nirāśiṣam-without desires to enjoy the fruits of His activities; pūrṇam-who is full and therefore has no need to fulfill desires; ananya-by others; coditam-induced or inspired; nṝn-all of human society; śikṣayantam-to teach (the real path of life); nija-vartma-His own personal way of life; saṁsthitam-to establish (without deviation); prabhum-unto the Supreme Lord; prapadye-I request everyone to surrender; akhila-dharma-bhāvanam-who is the master of all religious principles or the occupational duties for a human being.
The Supreme Personality of Godhead, Kṛṣṇa, works just like an ordinary human being, yet He does not desire to enjoy the fruits of work. He is full in knowledge, free from material desires and diversions, and completely independent. As the supreme teacher of human society, He teaches His own way of activities, and thus He inaugurates the real path of religion. I request everyone to follow Him.
This is the sum and substance of our Kṛṣṇa consciousness movement. We are simply requesting human society to follow in the footsteps of the teacher of Bhagavad-gītā. Follow the instructions of Bhagavad-gītā As It Is, and your life will be successful. That is the summary of the Kṛṣṇa consciousness movement. The organizer of the Kṛṣṇa consciousness movement is teaching everyone how to follow Lord Rāmacandra, how to follow Lord Kṛṣṇa, and how to follow Śrī Caitanya Mahāprabhu. In this material world, we need a leader for a monarchy or good government. Lord Śrī Rāmacandra, by His practical example, showed how to live for the benefit of all human society. He fought with demons like Rāvaṇa, He carried out the orders of His father, and He remained the faithful husband of mother Sītā. Thus there is no comparison to Lord Rāmacandra's acting as an ideal king. Indeed, people still hanker for rāma-rājya, a government conducted like that of Lord Rāmacandra. Similarly, although Lord Kṛṣṇa is the Supreme Personality of Godhead, He taught His disciple and devotee Arjuna how to lead a life ending in going back home, back to Godhead (tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna [Bg. 4.9]). All teachings-political, economic, social, religious, cultural and philosophical-are to be found in Bhagavad-gītā. One only has to follow them strictly. The Supreme Personality of Godhead also comes as Lord Caitanya just to play the part of a pure devotee. Thus the Lord teaches us in different ways just to make our lives successful, and Svāyambhuva Manu requests us to follow Him.
Svāyambhuva Manu is the leader of mankind, and he has given a book called Manu-saṁhitā to guide human society. Herein he directs us to follow the Supreme Personality of Godhead in His different incarnations. These incarnations are described in Vedic literature, and Jayadeva Gosvāmī has described ten important incarnations in summary (keśava dhṛta-mīna-śarīra jaya jagad-īśa hare, keśava dhṛta-nara-hari-rūpa jaya jagad-īśa hare, keśava dhṛta-buddha-śarīra jaya jagad-īśa hare, etc.). Svāyambhuva Manu instructs us to follow the instructions of God's incarnations, especially Kṛṣṇa's instructions of Bhagavad-gītā As It Is.
Appreciating bhakti-mārga as instructed by Śrī Caitanya Mahāprabhu, Sārvabhauma Bhaṭṭācārya thus depicted the activities of Śrī Caitanya Mahāprabhu:
vairāgya-vidyā-nija-bhakti-yoga-
śikṣārtham ekaḥ puruṣaḥ purāṇaḥ
śrī-kṛṣṇa-caitanya-śarīra-dhārī
kṛpāmbudhir yas tam ahaṁ prapadye
[Cc. Madya 6.254]
"Let me take shelter of the Supreme Personality of Godhead, Śrī Kṛṣṇa, who has descended in the form of Lord Caitanya Mahāprabhu to teach us real knowledge, His devotional service, and detachment from whatever does not foster Kṛṣṇa consciousness. He has descended because He is an ocean of transcendental mercy. Let me surrender unto His lotus feet." (Caitanya-candrodaya-nāṭaka 6.74) In this age of Kali, people cannot follow the instructions of the Supreme Personality of Godhead, and therefore the Lord Himself takes the part of Śrī Kṛṣṇa Caitanya to teach personally how to become Kṛṣṇa conscious. He asks everyone to follow Him and to become a guru to deliver the fallen souls of Kali-yuga.
yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa
āmāra ājñāya guru hañā tāra' ei deśa
"Instruct everyone to follow the orders of Lord Śrī Kṛṣṇa as they are given in Bhagavad-gītā and Śrīmad-Bhāgavatam. In this way become a spiritual master and try to liberate everyone in this land." (Cc. Madhya 7.128) The coherent purpose of Lord Rāmacandra, Lord Kṛṣṇa and Lord Caitanya Mahāprabhu is to teach human society how to be happy by following the instructions of the Supreme Lord.
TEXT 17
śrī-śuka uvāca
iti mantropaniṣadaṁ
vyāharantaṁ samāhitam
dṛṣṭvāsurā yātudhānā
jagdhum abhyadravan kṣudhā
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; mantra-upaniṣadam-the Vedic mantra (uttered by Svāyambhuva Manu); vyāharantam-taught or chanted; samāhitam-concentrated the mind (without being agitated by material conditions); dṛṣṭvā-upon seeing (him); asurāḥ-the demons; yātudhānāḥ-the Rākṣasas; jagdhum-desired to devour; abhyadravan-running very fast; kṣudhā-to satisfy their appetite.
Śukadeva Gosvāmī continued: Svāyambhuva Manu was thus in a trance, chanting the mantras of Vedic instruction known as the Upaniṣads. Upon seeing him, the Rākṣasas and asuras, being very hungry, wanted to devour him. Therefore they ran after him with great speed.
TEXT 18
tāṁs tathāvasitān vīkṣya
yajñaḥ sarva-gato hariḥ
yāmaiḥ parivṛto devair
hatvāśāsat tri-viṣṭapam
SYNONYMS
tān-the demons and Rākṣasas; tathā-in that way; avasitān-who were determined to devour Svāyambhuva Manu; vīkṣya-upon observing; yajñaḥ-Lord Viṣṇu, known as Yajña; sarva-gataḥ-who is seated in everyone's heart; hariḥ-the Supreme Personality of Godhead; yāmaiḥ-with His sons named the Yāmas; parivṛtaḥ-surrounded; devaiḥ-by the demigods; hatvā-after killing (the demons); aśāsat-ruled (taking the post of Indra); tri-viṣṭapam-the heavenly planets.
The Supreme Lord, Viṣṇu, who sits in everyone's heart, appearing as Yajñapati, observed that the Rākṣasas and demons were going to devour Svāyambhuva Manu. Thus the Lord, accompanied by His sons named the Yāmas and by all the other demigods, killed the demons and Rākṣasas. He then took the post of Indra and began to rule the heavenly kingdom.
The various names of the demigods-Lord Brahmā, Lord Śiva, Lord Indra and so on-are not personal names; they are names of different posts. In this regard, we understand that Lord Viṣṇu sometimes becomes Brahmā or Indra when there is no suitable person to occupy these posts.
TEXT 19
svārociṣo dvitīyas tu
manur agneḥ suto 'bhavat
dyumat-suṣeṇa-rociṣmat
pramukhās tasya cātmajāḥ
SYNONYMS
svārociṣaḥ-Svārociṣa; dvitīyaḥ-the second; tu-indeed; manuḥ-Manu; agneḥ-of Agni; sutaḥ-the son; abhavat-became; dyumat-Dyumat; suṣeṇa-Suṣeṇa; rociṣmat-Rociṣmat; pramukhāḥ-beginning with them; tasya-of him (Svārociṣa); ca-also; ātma-jāḥ-sons.
The son of Agni named Svārociṣa became the second Manu. His several sons were headed by Dyumat, Suṣeṇa and Rociṣmat.
manvantaraṁ manur devā
manu-putrāḥ sureśvaraḥ
ṛṣayo 'ṁśāvatāraś ca
hareḥ ṣaḍ vidham ucyate
There are many incarnations of the Supreme Personality of Godhead. Manu, the manu-putrāḥ (the sons of Manu), the king of the heavenly planets, and the seven great sages are all partial incarnations of the Supreme Lord. Manu himself, his sons Priyavrata and Uttānapāda, the demigods created by Dakṣa, and the ṛṣis like Marīci were all partial incarnations of the Lord during the reign of Svāyambhuva Manu. During that time, the incarnation of the Lord as Yajña took charge of ruling the heavenly planets. The next Manu was Svārociṣa. The Manus and the sages and demigods are further described in the following eleven verses.
TEXT 20
tatrendro rocanas tv āsīd
devāś ca tuṣitādayaḥ
ūrja-stambhādayaḥ sapta
ṛṣayo brahma-vādinaḥ
SYNONYMS
tatra-in this manvantara; indraḥ-Indra; rocanaḥ-Rocana, the son of Yajña; tu-but; āsīt-became; devāḥ-demigods; ca-also; tuṣita-ādayaḥ-Tuṣita and others; ūrja-Ūrja; stambha-Stambha; ādayaḥ-and others; sapta-seven; ṛṣayaḥ-great saints; brahma-vādinaḥ-all faithful devotees.
During the reign of Svārociṣa, the post of Indra was assumed by Rocana, the son of Yajña. Tuṣita and others became the principal demigods, and Ūrja, Stambha and others became the seven saints. All of them were faithful devotees of the Lord.
TEXT 21
ṛṣes tu vedaśirasas
tuṣitā nāma patny abhūt
tasyāṁ jajñe tato devo
vibhur ity abhiviśrutaḥ
SYNONYMS
ṛṣeḥ-of the saintly person; tu-indeed; vedaśirasaḥ-Vedaśirā; tuṣitā-Tuṣitā; nāma-named; patnī-the wife; abhūt-begat; tasyām-in her (womb); jajñe-took birth; tataḥ-thereafter; devaḥ-the Lord; vibhuḥ-Vibhu; iti-thus; abhiviśrutaḥ-celebrated as.
Vedaśirā was a very celebrated ṛṣi. From the womb of his wife, whose name was Tuṣitā, came the avatāra named Vibhu.
TEXT 22
aṣṭāśīti-sahasrāṇi
munayo ye dhṛta-vratāḥ
anvaśikṣan vrataṁ tasya
kaumāra-brahmacāriṇaḥ
SYNONYMS
aṣṭāśīti-eighty-eight; sahasrāṇi-thousand; munayaḥ-great saintly persons; ye-those who; dhṛta-vratāḥ-fixed in vows; anvaśikṣan-took instructions; vratam-vows; tasya-from him (Vibhu); kaumāra-who was unmarried; brahmacāriṇaḥ-and fixed in the brahmacārī stage of life.
Vibhu remained a brahmacāri and never married throughout his life. From him, eighty-eight thousand other saintly persons took lessons on self-control, austerity and similar behavior.
TEXT 23
tṛtīya uttamo nāma
priyavrata-suto manuḥ
pavanaḥ sṛñjayo yajña-
hotrādyās tat-sutā nṛpa
SYNONYMS
tṛtīyaḥ-the third; uttamaḥ-Uttama; nāma-named; priyavrata-of King Priyavrata; sutaḥ-the son; manuḥ-he became the Manu; pavanaḥ-Pavana; sṛñjayaḥ-Sṛñjaya; yajñahotra-ādyāḥ-Yajñahotra and others; tat-sutāḥ-the sons of Uttama; nṛpa-O King.
O King, the third Manu, Uttama, was the son of King Priyavrata. Among the sons of this Manu were Pavana, Sṛñjaya and Yajñahotra.
TEXT 24
vasiṣṭha-tanayāḥ sapta
ṛṣayaḥ pramadādayaḥ
satyā vedaśrutā bhadrā
devā indras tu satyajit
SYNONYMS
vasiṣṭha-tanayāḥ-the sons of Vasiṣṭha; sapta-seven; ṛṣayaḥ-the sages; pramada-ādayaḥ-headed by Pramada; satyāḥ-the Satyas; vedaśrutāḥ-Vedaśrutas; bhadrāḥ-Bhadras; devāḥ-demigods; indraḥ-the King of heaven; tu-but; satyajit-Satyajit.
During the reign of the third Manu, Pramada and other sons of Vasiṣṭha became the seven sages. The Satyas, Vedaśrutas and Bhadras became demigods, and Satyajit was selected to be Indra, the King of heaven.
TEXT 25
dharmasya sūnṛtāyāṁ tu
bhagavān puruṣottamaḥ
satyasena iti khyāto
jātaḥ satyavrataiḥ saha
SYNONYMS
dharmasya-of the demigod in charge of religion; sūnṛtāyām-in the womb of his wife named Sūnṛtā; tu-indeed; bhagavān-the Supreme Personality of Godhead; puruṣa-uttamaḥ-the Supreme Personality of Godhead; satyasenaḥ-Satyasena; iti-thus; khyātaḥ-celebrated; jātaḥ-took birth; satyavrataiḥ-the Satyavratas; saha-with.
In this manvantara, the Supreme Personality of Godhead appeared from the womb of Sūnṛtā, who was the wife of Dharma, the demigod in charge of religion. The Lord was celebrated as Satyasena, and He appeared with other demigods, known as the Satyavratas.
TEXT 26
so 'nṛta-vrata-duḥśīlān
asato yakṣa-rākṣasān
bhūta-druho bhūta-gaṇāṁś
cāvadhīt satyajit-sakhaḥ
SYNONYMS
saḥ-He (Satyasena); anṛta-vrata-who are fond of speaking lies; duḥśīlān-misbehaved; asataḥ-miscreant; yakṣa-rākṣasān-Yakṣas and Rākṣasas; bhūta-druhaḥ-who are always against the progress of other living beings; bhūta-gaṇān-the ghostly living entities; ca-also; avadhīt-killed; satyajit-sakhaḥ-with His friend Satyajit.
Satyasena, along with His friend Satyajit, who was the King of heaven, Indra, killed all the untruthful, impious and misbehaved Yakṣas, Rākṣasas and ghostly living entities, who gave pains to other living beings.
TEXT 27
caturtha uttama-bhrātā
manur nāmnā ca tāmasaḥ
pṛthuḥ khyātir naraḥ ketur
ity ādyā daśa tat-sutāḥ
SYNONYMS
caturtha-the fourth Manu; uttama-bhrātā-the brother of Uttama; manuḥ-became the Manu; nāmnā-celebrated by the name; ca-also; tāmasaḥ-Tāmasa; pṛthuḥ-Pṛthu; khyātiḥ-Khyāti; naraḥ-Nara; ketuḥ-Ketu; iti-thus; ādyāḥ-headed by; daśa-ten; tat-sutāḥ-sons of Tāmasa Manu.
The brother of the third Manu, Uttama, was celebrated by the name Tāmasa, and he became the fourth Manu. Tāmasa had ten sons, headed by Pṛthu, Khyāti, Nara and Ketu.
TEXT 28
satyakā harayo vīrā
devās triśikha īśvaraḥ
jyotirdhāmādayaḥ sapta
ṛṣayas tāmase 'ntare
SYNONYMS
satyakāḥ-the Satyakas; harayaḥ-the Haris; vīrāḥ-the Vīras; devāḥ-the demigods; triśikhaḥ-Triśikha; īśvaraḥ-the King of heaven; jyotirdhāma-ādayaḥ-headed by the celebrated Jyotirdhāma; sapta-seven; ṛṣayaḥ-sages; tāmase-the reign of Tāmasa Manu; antare-within.
During the reign of Tāmasa Manu, among the demigods were the Satyakas, Haris and Vīras. The heavenly King, Indra, was Triśikha. The sages in saptarṣi-dhāma were headed by Jyotirdhāma.
TEXT 29
devā vaidhṛtayo nāma
vidhṛtes tanayā nṛpa
naṣṭāḥ kālena yair vedā
vidhṛtāḥ svena tejasā
SYNONYMS
devāḥ-the demigods; vaidhṛtayaḥ-the Vaidhṛtis; nāma-by the name; vidhṛteḥ-of Vidhṛti; tanayāḥ-who were the sons; nṛpa-O King; naṣṭāḥ-were lost; kālena-by the influence of time; yaiḥ-by whom; vedāḥ-the Vedas; vidhṛtāḥ-were protected; svena-by their own; tejasā-power.
O King, in the Tāmasa manvantara the sons of Vidhṛti, who were known as the Vaidhṛtis, also became demigods. Since in course of time the Vedic authority was lost, these demigods, by their own powers, protected the Vedic authority.
In the Tāmasa manvantara there were two kinds of demigods, and one of them was known as the Vaidhṛtis. The duty of the demigods is to protect the authority of the Vedas. The word devatā refers to one who carries the authority of the Vedas, whereas Rākṣasas are those who defy the Vedic authority. If the authority of the Vedas is lost, the entire universe becomes chaotic. Therefore, it is the duty of the demigods, as well as kings and aides of governments, to give full protection to the Vedic authority; otherwise human society will be in a chaotic condition in which there cannot be peace or prosperity.
TEXT 30
tatrāpi jajñe bhagavān
hariṇyāṁ harimedhasaḥ
harir ity āhṛto yena
gajendro mocito grahāt
SYNONYMS
tatrāpi-in that period; jajñe-appeared; bhagavān-the Supreme Personality of Godhead; hariṇyām-in the womb of Hariṇī; harimedhasaḥ-begotten by Harimedhā; hariḥ-Hari; iti-thus; āhṛtaḥ-called; yena-by whom; gaja-indraḥ-the King of the elephants; mocitaḥ-was freed; grahāt-from the mouth of a crocodile.
Also in this manvantara, the Supreme Lord, Viṣṇu, took birth from the womb of Hariṇī, the wife of Harimedhā, and He was known as Hari. Hari saved His devotee Gajendra, the King of the elephants, from the mouth of a crocodile.
TEXT 31
śrī-rājovāca
bādarāyaṇa etat te
śrotum icchāmahe vayam
harir yathā gaja-patiṁ
grāha-grastam amūmucat
SYNONYMS
śrī-rājā uvāca-King Parīkṣit said; bādarāyaṇe-O son of Bādarāyaṇa (Vyāsadeva); etat-this; te-from you; śrotum icchāmahe-desire to hear; vayam-we; hariḥ-the Lord Hari; yathā-the manner in which; gaja-patim-the King of the elephants; grāha-grastam-when attacked by the crocodile; amūmucat-delivered.
King Parīkṣit said: My lord, Bādarāyaṇi, we wish to hear from you in detail how the King of the elephants, when attacked by a crocodile, was delivered by Hari.
TEXT 32
tat-kathāsu mahat puṇyaṁ
dhanyaṁ svastyayanaṁ śubham
yatra yatrottamaśloko
bhagavān gīyate hariḥ
SYNONYMS
tat-kathāsu-in those narrations; mahat-great; puṇyam-pious; dhanyam-glorious; svastyayanam-auspicious; śubham-all good; yatra-whenever; yatra-wherever; uttamaślokaḥ-the Lord, who is known as Uttamaśloka (He who is described by transcendental literature); bhagavān-the Supreme Personality of Godhead; gīyate-is glorified; hariḥ-the Supreme Personality of Godhead.
Any literature or narration in which the Supreme Personality of Godhead, Uttamaśloka, is described and glorified is certainly great, pure, glorious, auspicious and all good.
The Kṛṣṇa consciousness movement is spreading all over the world simply by describing Kṛṣṇa. We have published many books, including Śrī Caitanya-caritāmṛta in seventeen volumes, four hundred pages each, as well as Bhagavad-gītā and The Nectar of Devotion. We are also publishing Śrīmad-Bhāgavatam in sixty volumes. Wherever a speaker holds discourses from these books and an audience hears him, this will create a good and auspicious situation. Therefore the preaching of Kṛṣṇa consciousness must be done very carefully by the members of the Kṛṣṇa consciousness movement, especially the sannyāsīs. This will create an auspicious atmosphere.
TEXT 33
śrī-sūta uvāca
parīkṣitaivaṁ sa tu bādarāyaṇiḥ
prāyopaviṣṭena kathāsu coditaḥ
uvāca viprāḥ pratinandya pārthivaṁ
mudā munīnāṁ sadasi sma śṛṇvatām
SYNONYMS
śrī-sūtaḥ uvāca-Śrī Sūta Gosvāmī said; parīkṣitā-by Mahārāja Parīkṣit; evam-thus; saḥ-he; tu-indeed; bādarāyaṇiḥ-Śukadeva Gosvāmī; prāya-upaviṣṭena-Parīkṣit Mahārāja, who was awaiting impending death; kathāsu-by the words; coditaḥ-being encouraged; uvāca-spoke; viprāḥ-O brāhmaṇas; pratinandya-after congratulating; pārthivam-Mahārāja Parīkṣit; mudā-with great pleasure; munīnām-of great sages; sadasi-in the assembly; sma-indeed; śṛṇvatām-who desired to hear.
Śrī Sūta Gosvāmī said: O brāhmaṇas, when Parīkṣit Mahārāja, who was awaiting impending death, thus requested Śukadeva Gosvāmī to speak, Śukadeva Gosvāmī, encouraged by the King's words, offered respect to the King and spoke with great pleasure in the assembly of sages, who desired to hear him.
Thus end the Bhaktivedanta purports of the Eighth Canto, First Chapter, of the Śrīmad-Bhāgavatam, entitled "The Manus, Administrators of the Universe."
Chapter Two
The Elephant Gajendra's Crisis
The Second, Third and Fourth Chapters of this canto describe how the Lord, during the reign of the fourth Manu, gave protection to the king of the elephants. As described in this Second Chapter, when the King of the elephants, along with his female elephants, was enjoying in the water, a crocodile suddenly attacked him, and the elephant surrendered to the lotus feet of the Personality of Godhead for protection.
In the midst of the ocean of milk, there is a very high and beautiful mountain that has an altitude of ten thousand yojanas, or eighty thousand miles. This mountain is known as Trikūṭa. In a valley of Trikūṭa there is a nice garden named Ṛtumat, which was constructed by Varuṇa, and in that area there is a very nice lake. Once the chief of the elephants, along with female elephants, went to enjoy bathing in that lake, and they disturbed the inhabitants of the water. Because of this, the chief crocodile in that water, who was very powerful, immediately attacked the elephant's leg. Thus there ensued a great fight between the elephant and the crocodile. This fight continued for one thousand years. Neither the elephant nor the crocodile died, but since they were in the water, the elephant gradually became weak whereas the power of the crocodile increased more and more. Thus the crocodile became more and more encouraged. Then the elephant, being helpless and seeing that there was no other way for his protection, sought shelter at the lotus feet of the Supreme Personality of Godhead.
TEXT 1
śrī-śuka uvāca
āsīd girivaro rājaṁs
trikūṭa iti viśrutaḥ
kṣīrodenāvṛtaḥ śrīmān
yojanāyutam ucchritaḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; āsīt-there was; girivaraḥ-a very big mountain; rājan-O King; tri-kūṭaḥ-Trikūṭa; iti-thus; viśrutaḥ-celebrated; kṣīra-udena-by the ocean of milk; āvṛtaḥ-surrounded; śrīmān-very beautiful; yojana-a measurement of eight miles; ayutam-ten thousand; ucchritaḥ-very high.
Śukadeva Gosvāmī said: My dear King, there is a very large mountain called Trikūṭa. It is ten thousand yojanas [eighty thousand miles] high. Being surrounded by the ocean of milk, it is very beautifully situated.
TEXTS 2–3
tāvatā vistṛtaḥ paryak
tribhiḥ śṛṅgaiḥ payo-nidhim
diśaḥ khaṁ rocayann āste
raupyāyasa-hiraṇmayaiḥ
anyaiś ca kakubhaḥ sarvā
ratna-dhātu-vicitritaiḥ
nānā-druma-latā-gulmair
nirghoṣair nirjharāmbhasām
SYNONYMS
tāvatā-in that way; vistṛtaḥ-length and breadth (eighty thousand miles); paryak-all around; tribhiḥ-with three; śṛṅgaiḥ-peaks; payaḥ-nidhim-situated on an island in the ocean of milk; diśaḥ-all directions; kham-the sky; rocayan-pleasing; āste-standing; raupya-made of silver; ayasa-iron; hiraṇmayaiḥ-and gold; anyaiḥ-with other peaks; ca-also; kakubhaḥ-directions; sarvāḥ-all; ratna-with jewels; dhātu-and minerals; vicitritaiḥ-decorated very nicely; nānā-with various; druma-latā-trees and creepers; gulmaiḥ-and shrubs; nirghoṣaiḥ-with the sounds of; nirjhara-waterfalls; ambhasām-of water.
The length and breadth of the mountain are of the same measurement [eighty thousand miles]. Its three principal peaks, which are made of iron, silver and gold, beautify all directions and the sky. The mountain also has other peaks, which are full of jewels and minerals and are decorated with nice trees, creepers and shrubs. The sounds of the waterfalls on the mountain create a pleasing vibration. In this way the mountain stands, increasing the beauty of all directions.
TEXT 4
sa cāvanijyamānāṅghriḥ
samantāt paya-ūrmibhiḥ
karoti śyāmalāṁ bhūmiṁ
harin-marakatāśmabhiḥ
SYNONYMS
saḥ-that mountain; ca-also; avanijyamāna-aṅghriḥ-whose foot is always washed; samantāt-all around; payaḥ-ūrmibhiḥ-by waves of milk; karoti-makes; śyāmalām-dark green; bhūmim-ground; harit-green; marakata-with emerald; aśmabhiḥ-stones.
The ground at the foot of the mountain is always washed by waves of milk that produce emeralds all around in the eight directions [north, south, east, west and the directions midway between them].
From Śrīmad-Bhāgavatam we understand that there are various oceans. Somewhere there is an ocean filled with milk, somewhere an ocean of liquor, an ocean of ghee, an ocean of oil, and an ocean of sweet water. Thus there are different varieties of oceans within this universe. The modern scientists, who have only limited experience, cannot defy these statements; they cannot give us full information about any planet, even the planet on which we live. From this verse, however, we can understand that if the valleys of some mountains are washed with milk, this produces emeralds. No one has the ability to imitate the activities of material nature as conducted by the Supreme Personality of Godhead.
TEXT 5
siddha-cāraṇa-gandharvair
vidyādhara-mahoragaiḥ
kinnarair apsarobhiś ca
krīḍadbhir juṣṭa-kandaraḥ
SYNONYMS
siddha-by the inhabitants of Siddhaloka; cāraṇa-the inhabitants of Cāraṇaloka; gandharvaiḥ-the inhabitants of Gandharvaloka; vidyādhara-the inhabitants of Vidyādhara-loka; mahā-uragaiḥ-the inhabitants of the serpent loka; kinnaraiḥ-the Kinnaras; apsarobhiḥ-the Apsarās; ca-and; krīḍadbhiḥ-who were engaged in sporting; juṣṭa-enjoyed; kandaraḥ-the caves.
The inhabitants of the higher planets-the Siddhas, Cāraṇas, Gandharvas, Vidyādharas, serpents, Kinnaras and Apsarās-go to that mountain to sport. Thus all the caves of the mountain are full of these denizens of the heavenly planets.
As ordinary men may play in the salty ocean, the inhabitants of the higher planetary systems go to the ocean of milk. They float in the ocean of milk and also enjoy various sports within the caves of Trikūṭa Mountain.
TEXT 6
yatra saṅgīta-sannādair
nadad-guham amarṣayā
abhigarjanti harayaḥ
ślāghinaḥ para-śaṅkayā
SYNONYMS
yatra-in that mountain (Trikūṭa); saṅgīta-of singing; sannādaiḥ-with the vibrations; nadat-resounding; guham-the caves; amarṣayā-because of unbearable anger or envy; abhigarjanti-roar; harayaḥ-the lions; ślāghinaḥ-being very proud of their strength; para-śaṅkayā-because of suspecting another lion.
Because of the resounding vibrations of the denizens of heaven singing in the caves, the lions there, being very proud of their strength, roar with unbearable envy, thinking that another lion is roaring in that way.
In the higher planetary systems, there are not only different types of human beings, but also animals like lions and elephants. There are trees, and the land is made of emeralds. Such is the creation of the Supreme Personality of Godhead. Śrīla Bhaktivinoda Ṭhākura has sung in this regard, keśava! tuyā jagata vicitra: "My Lord Keśava, Your creation is colorful and full of varieties." Geologists, botanists and other so-called scientists speculate about other planetary systems, but being unable to estimate the varieties on other planets, they falsely imagine that all planets but this one are vacant, uninhabited, and full of dust. Although they cannot even estimate the varieties existing throughout the universe, they are very proud of their knowledge, and they are accepted as learned by persons of a similar caliber. As described in Śrīmad-Bhāgavatam (2.3.19), śva-vid-varāhoṣṭra-kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ: materialistic leaders are praised by dogs, hogs, camels and asses, and they themselves are also big animals. One should not be satisfied with the knowledge imparted by a big animal. Rather, one must take knowledge from a perfect person like Śukadeva Gosvāmī. Mahājano yena gataḥ sa panthāḥ: our duty is to follow the instructions of the mahājanas. There are twelve mahājanas, and Śukadeva Gosvāmī is one of them.
svayambhūr nāradaḥ śambhuḥ
kumāraḥ kapilo manuḥ
prahlādo janako bhīṣmo
balir vaiyāsakir vayam
(Bhāg. 6.3.20)
Vaiyāsaki is Śukadeva Gosvāmī. Whatever he says we consider to be factual. That is perfect knowledge.
TEXT 7
nānāraṇya-paśu-vrāta-
saṅkula-droṇy-alaṅkṛtaḥ
citra-druma-surodyāna-
kalakaṇṭha-vihaṅgamaḥ
SYNONYMS
nānā-with varieties of; araṇya-paśu-jungle animals; vrāta-with a multitude; saṅkula-filled; droṇi-with valleys; alaṅkṛtaḥ-very beautifully decorated; citra-with varieties of; druma-trees; sura-udyāna-in gardens maintained by the demigods; kalakaṇṭha-sweetly chirping; vihaṅgamaḥ-birds.
The valleys beneath Trikūṭa Mountain are beautifully decorated by many varieties of jungle animals, and in the trees, which are maintained in gardens by the demigods, varieties of birds chirp with sweet voices.
TEXT 8
sarit-sarobhir acchodaiḥ
pulinair maṇi-vālukaiḥ
deva-strī-majjanāmoda-
saurabhāmbv-anilair yutaḥ
SYNONYMS
sarit-with rivers; sarobhiḥ-and lakes; acchodaiḥ-filled with crystal-clear water; pulinaiḥ-beaches; maṇi-with small gems; vālukaiḥ-resembling grains of sand; deva-strī-of the damsels of the demigods; majjana-by bathing (in that water); āmoda-bodily fragrance; saurabha-very fragrant; ambu-with the water; anilaiḥ-and the air; yutaḥ-enriched (the atmosphere of Trikūṭa Mountain).
Trikūṭa Mountain has many lakes and rivers, with beaches covered by small gems resembling grains of sand. The water is as clear as crystal, and when the demigod damsels bathe in it, their bodies lend fragrance to the water and the breeze, thus enriching the atmosphere.
Even in the material world, there are many grades of living entities. The human beings on earth generally cover themselves with external fragrances to stop their bad bodily odors, but here we find that because of the bodily fragrance of the demigod damsels, the rivers, the lakes, the breeze and the entire atmosphere of Trikūṭa Mountain also become fragrant. Since the bodies of the damsels in the upper planetary systems are so beautiful, we can just imagine how beautifully formed are the bodies of the Vaikuṇṭha damsels or the damsels in Vṛndāvana, the gopīs.
TEXTS 9–13
tasya droṇyāṁ bhagavato
varuṇasya mahātmanaḥ
udyānam ṛtuman nāma
ākrīḍaṁ sura-yoṣitām
sarvato 'laṅkṛtaṁ divyair
nitya-puṣpa-phala-drumaiḥ
mandāraiḥ pārijātaiś ca
pāṭalāśoka-campakaiḥ
cūtaiḥ piyālaiḥ panasair
āmrair āmrātakair api
kramukair nārikelaiś ca
kharjūrair bījapūrakaiḥ
madhukaiḥ śāla-tālaiś ca
tamālair asanārjunaiḥ
ariṣṭoḍumbara-plakṣair
vaṭaiḥ kiṁśuka-candanaiḥ
picumardaiḥ kovidāraiḥ
saralaiḥ sura-dārubhiḥ
drākṣekṣu-rambhā-jambubhir
badary-akṣābhayāmalaiḥ
SYNONYMS
tasya-of that mountain (Trikūṭa); droṇyām-in a valley; bhagavataḥ-of the great personality; varuṇasya-the demigod Varuṇa; mahā-ātmanaḥ-who is a great devotee of the Lord; udyānam-a garden; ṛtumat-Ṛtumat; nāma-of the name; ākrīḍam-a place of sporting pastimes; sura-yoṣitām-of the damsels of the demigods; sarvataḥ-everywhere; alaṅkṛtam-beautifully decorated; divyaiḥ-pertaining to the demigods; nitya-always; puṣpa-of flowers; phala-and fruits; drumaiḥ-by trees; mandāraiḥ-mandāra; pārijātaiḥ-pārijāta; ca-also; pāṭala-pāṭala; aśoka-aśoka; campakaiḥ-campaka; cūtaiḥ-cūta fruits; piyālaiḥ-piyāla fruits; panasaiḥ-panasa fruits; āmraiḥ-mangoes; āmrātakaiḥ-sour fruits called āmrātaka; api-also; kramukaiḥ-kramuka fruits; nārikelaiḥ-coconut trees; ca-and; kharjūraiḥ-date trees; bījapūrakaiḥ-pomegranates; madhukaiḥ-madhuka fruits; śāla-tālaiḥ-palm fruits; ca-and; tamālaiḥ-tamāla trees; asana-asana trees; arjunaiḥ-arjuna trees; ariṣṭa-ariṣṭa fruits; uḍumbara-big udumbara trees; plakṣaiḥ-plakṣa trees; vaṭaiḥ-banyan trees; kiṁśuka-red flowers with no scent; candanaiḥ-sandalwood trees; picumardaiḥ-picumarda flowers; kovidāraiḥ-kovidāra fruits; saralaiḥ-sarala trees; sura-dārubhiḥ-sura-dāru trees; drākṣā-grapes; ikṣuḥ-sugarcane; rambhā-bananas; jambubhiḥ-jambu fruits; badarī-badarī fruits; akṣa-akṣa fruits; abhaya-abhaya fruits; āmalaiḥ-āmalakī, a sour fruit.
In a valley of Trikūṭa Mountain there was a garden called Ṛtumat. This garden belonged to the great devotee Varuṇa and was a sporting place for the damsels of the demigods. Flowers and fruits grew there in all seasons. Among them were mandāras, pārijātas, pāṭalas, aśokas, campakas, cūtas, piyālas, panasas, mangoes, āmrātakas, kramukas, coconut trees, date trees and pomegranates. There were madhukas, palm trees, tamālas, asanas, arjunas, ariṣṭas, uḍumbaras, plakṣas, banyan trees, kiṁśukas and sandalwood trees. There were also picumardas, kovidāras, saralas, sura-dārus, grapes, sugarcane, bananas, jambu, badarīs, akṣas, abhayas and āmalakīs.
TEXTS 14–19
bilvaiḥ kapitthair jambīrair
vṛto bhallātakādibhiḥ
tasmin saraḥ suvipulaṁ
lasat-kāñcana-paṅkajam
kumudotpala-kahlāra-
śatapatra-śriyorjitam
matta-ṣaṭ-pada-nirghuṣṭaṁ
śakuntaiś ca kala-svanaiḥ
haṁsa-kāraṇḍavākīrṇaṁ
cakrāhvaiḥ sārasair api
jalakukkuṭa-koyaṣṭi-
dātyūha-kula-kūjitam
matsya-kacchapa-sañcāra-
calat-padma-rajaḥ-payaḥ
kadamba-vetasa-nala-
nīpa-vañjulakair vṛtam
kundaiḥ kurubakāśokaiḥ
śirīṣaiḥ kūṭajeṅgudaiḥ
kubjakaiḥ svarṇa-yūthībhir
nāga-punnāga-jātibhiḥ
mallikā-śatapatraiś ca
mādhavī-jālakādibhiḥ
śobhitaṁ tīra-jaiś cānyair
nityartubhir alaṁ drumaiḥ
SYNONYMS
bilvaiḥ-bilva trees; kapitthaiḥ-kapittha trees; jambīraiḥ-jambīra trees; vṛtaḥ-surrounded by; bhallātaka-ādibhiḥ-bhallātaka and other trees; tasmin-in that garden; saraḥ-a lake; su-vipulam-which was very large; lasat-shining; kāñcana-golden; paṅka-jam-filled with lotus flowers; kumuda-of kumuda flowers; utpala-utpala flowers; kahlāra-kahlāra flowers; śatapatra-and śatapatra flowers; śriyā-with the beauty; ūrjitam-excellent; matta-intoxicated; ṣaṭ-pada-bees; nirghuṣṭam-hummed; śakuntaiḥ-with the chirping of birds; ca-and; kala-svanaiḥ-whose songs were very melodious; haṁsa-swans; kāraṇḍava-kāraṇḍavas; ākīrṇam-crowded with; cakrāhvaiḥ-cakrāvakas; sārasaiḥ-cranes; api-as well as; jalakukkuṭa-water chickens; koyaṣṭi-koyaṣṭis; dātyūha-dātyūhas; kula-flocks of; kūjitam-murmured; matsya-of the fish; kacchapa-and tortoises; sañcāra-because of the movements; calat-agitating; padma-of the lotuses; rajaḥ-by the pollen; payaḥ-the water (was decorated); kadamba-kadambas; vetasa-vetasas; nala-nalas; nīpa-nīpas; vañjulakaiḥ-vañjulakas; vṛtam-surrounded by; kundaiḥ-kundas; kurubaka-kurubakas; aśokaiḥ-aśokas; śirīṣaiḥ-śirīṣas; kūṭaja-kūṭajas; iṅgudaiḥ-iṅgudas; kubjakaiḥ-kubjakas; svarṇa-yūthībhiḥ-svarṇa-yūthīs; nāga-nāgas; punnāga-punnāgas; jātibhiḥ-jātīs; mallikā-mallikās; śatapatraiḥ-śatapatras; ca-also; mādhavī-mādhavīs; jālakādibhiḥ-jālakās; śobhitam-adorned; tīrajaiḥ-growing on the banks; ca-and; anyaiḥ-others; nitya-ṛtubhiḥ-in all seasons; alam-abundantly; drumaiḥ-with trees (bearing flowers and fruits).
In that garden there was a very large lake filled with shining golden lotus flowers and the flowers known as kumuda, kahlāra, utpala and śatapatra, which added excellent beauty to the mountain. There were also bilva, kapittha, jambīra and bhallātaka trees. Intoxicated bumblebees drank honey and hummed with the chirping of the birds, whose songs were very melodious. The lake was crowded with swans, kāraṇḍavas, cakrāvakas, cranes, and flocks of water chickens, dātyūhas, koyaṣṭis and other murmuring birds. Because of the agitating movements of the fish and tortoises, the water was decorated with pollen that had fallen from the lotus flowers. The lake was surrounded by kadamba flowers, vetasa flowers, nalas, nīpas, vañjulakas, kundas, kurubakas, aśokas, śirīṣas, kūṭajas, iṅgudas, kubjakas, svarṇa-yūthīs, nāgas, punnāgas, jātīs, mallikās, śatapatras, jālakās and mādhavī-latās. The banks were also abundantly adorned with varieties of trees that yielded flowers and fruits in all seasons. Thus the entire mountain stood gloriously decorated.
Judging from the exhaustive description of the lakes and rivers on Trikūṭa Mountain, on earth there is no comparison to their super-excellence. On other planets, however, there are many such wonders. For instance, we understand that there are two million different types of trees, and not all of them are exhibited on earth. Śrīmad-Bhāgavatam presents the total knowledge of the affairs of the universe. It not only describes this universe, but also takes into account the spiritual world beyond the universe. No one can challenge the Śrīmad-Bhāgavatam's descriptions of the material and spiritual worlds. The attempts to go from the earth to the moon have failed, but the people of earth can understand what exists on other planets. There is no need of imagination; one may take actual knowledge from Śrīmad-Bhāgavatam and be satisfied.
TEXT 20
tatraikadā tad-giri-kānanāśrayaḥ
kareṇubhir vāraṇa-yūtha-paś caran
sakaṇṭakaṁ kīcaka-veṇu-vetravad
viśāla-gulmaṁ prarujan vanaspatīn
SYNONYMS
tatra-therein; ekadā-once upon a time; tat-giri-of that mountain (Trikūṭa); kānana-āśrayaḥ-who lives in the forest; kareṇubhiḥ-accompanied by female elephants; vāraṇa-yūtha-paḥ-the leader of the elephants; caran-while wandering (toward the lake); sa-kaṇṭakam-a place full of thorns; kīcaka-veṇu-vetra-vat-with plants and creepers of different names; viśāla-gulmam-many thickets; prarujan-breaking; vanaḥ-patīn-trees and plants.
The leader of the elephants who lived in the forest of the mountain Trikūṭa once wandered toward the lake with his female elephants. He broke many plants, creepers, thickets and trees, not caring for their piercing thorns.
TEXT 21
yad-gandha-mātrād dharayo gajendrā
vyāghrādayo vyāla-mṛgāḥ sakhaḍgāḥ
mahoragāś cāpi bhayād dravanti
sagaura-kṛṣṇāḥ sarabhāś camaryaḥ
SYNONYMS
yat-gandha-mātrāt-simply by the scent of that elephant; harayaḥ-lions; gaja-indrāḥ-other elephants; vyāghra-ādayaḥ-ferocious animals like tigers; vyāla-mṛgāḥ-other ferocious animals; sakhaḍgāḥ-rhinoceroses; mahā-uragāḥ-big, big serpents; ca-also; api-indeed; bhayāt-because of fear; dravanti-running away; sa-with; gaura-kṛṣṇāḥ-some of them white, some of them black; sarabhāḥ-sarabhas; camaryaḥ-also camarīs.
Simply by catching scent of that elephant, all the other elephants, the tigers and the other ferocious animals, such as lions, rhinoceroses, great serpents and black and white sarabhas, fled in fear. The camarī deer also fled.
TEXT 22
vṛkā varāhā mahiṣarkṣa-śalyā
gopuccha-śālāvṛka-markaṭāś ca
anyatra kṣudrā hariṇāḥ śaśādayaś
caranty abhītā yad-anugraheṇa
SYNONYMS
vṛkāḥ-foxes; varāhāḥ-boars; mahiṣa-buffalos; ṛkṣa-bears; śalyāḥ-porcupines; gopuccha-a type of deer; śālāvṛka-wolves; markaṭāḥ-monkeys; ca-and; anyatra-elsewhere; kṣudrāḥ-small animals; hariṇāḥ-deer; śaśa-ādayaḥ-rabbits and others; caranti-roaming (in the forest); abhītāḥ-without fear; yat-anugraheṇa-by the mercy of that elephant.
By the mercy of this elephant, animals like the foxes, wolves, buffalos, bears, boars, gopucchas, porcupines, monkeys, rabbits, the other deer and many other small animals loitered elsewhere in the forest. They were not afraid of him.
All the animals were practically controlled by this elephant, yet although they could move without fear, because of respect they did not stand before him.
TEXTS 23–24
sa gharma-taptaḥ karibhiḥ kareṇubhir
vṛto madacyut-karabhair anudrutaḥ
giriṁ garimṇā paritaḥ prakampayan
niṣevyamāṇo 'likulair madāśanaiḥ
saro 'nilaṁ paṅkaja-reṇu-rūṣitaṁ
jighran vidūrān mada-vihvalekṣaṇaḥ
vṛtaḥ sva-yūthena tṛṣārditena tat
sarovarābhyāsam athāgamad drutam
SYNONYMS
saḥ-he (the leader of the elephants); gharma-taptaḥ-perspiring; karibhiḥ-by other elephants; kareṇubhiḥ-as well as female elephants; vṛtaḥ-surrounded; mada-cyut-liquor dripping from his mouth; karabhaiḥ-by small elephants; anudrutaḥ-was followed; girim-that mountain; garimṇā-by the weight of the body; paritaḥ-all around; prakampayan-causing to tremble; niṣevyamāṇaḥ-being served; alikulaiḥ-by the bumblebees; mada-aśanaiḥ-who drank honey; saraḥ-from the lake; anilam-the breeze; paṅkaja-reṇu-rūṣitam-carrying the dust from the lotus flowers; jighran-smelling; vidūrāt-from a distance; mada-vihvala-being intoxicated; īkṣaṇaḥ-whose vision; vṛtaḥ-surrounded; sva-yūthena-by his own associates; tṛṣārditena-who were afflicted by thirst; tat-that; sarovara-abhyāsam-to the bank of the lake; atha-thus; agamat-went; drutam-very soon.
Surrounded by the herd's other elephants, including females, and followed by the young ones, Gajapati, the leader of the elephants, made Trikūṭa Mountain tremble all around because of the weight of his body. He was perspiring, liquor dripped from his mouth, and his vision was overwhelmed by intoxication. He was being served by bumblebees who drank honey, and from a distance he could smell the dust of the lotus flowers, which was carried from the lake by the breeze. Thus surrounded by his associates, who were afflicted by thirst, he soon arrived at the bank of the lake.
TEXT 25
vigāhya tasminn amṛtāmbu nirmalaṁ
hemāravindotpala-reṇu-rūṣitam
papau nikāmaṁ nija-puṣkaroddhṛtam
ātmānam adbhiḥ snapayan gata-klamaḥ
SYNONYMS
vigāhya-entering; tasmin-into the lake; amṛta-ambu-water as pure as nectar; nirmalam-crystal clear; hema-very cold; aravinda-utpala-from the lilies and lotuses; reṇu-with the dust; rūṣitam-which was mixed; papau-he drank; nikāmam-until fully satisfied; nija-own; puṣkara-uddhṛtam-drawing with his trunk; ātmānam-himself; adbhiḥ-with water; snapayan-bathing thoroughly; gata-klamaḥ-was relieved of all fatigue.
The King of the elephants entered the lake, bathed thoroughly and was relieved of his fatigue. Then, with the aid of his trunk, he drank the cold, clear, nectarean water, which was mixed with the dust of lotus flowers and water lilies, until he was fully satisfied.
TEXT 26
sa puṣkareṇoddhṛta-śīkarāmbubhir
nipāyayan saṁsnapayan yathā gṛhī
ghṛṇī kareṇuḥ karabhāṁś ca durmado
nācaṣṭa kṛcchraṁ kṛpaṇo 'ja-māyayā
SYNONYMS
saḥ-he (the leader of the elephants); puṣkareṇa-with his trunk; uddhṛta-by drawing out; śīkara-ambubhiḥ-and sprinkling the water; nipāyayan-causing them to drink; saṁsnapayan-and bathing them; yathā-as; gṛhī-a householder; ghṛṇī-always kind (to the members of his family); kareṇuḥ-to his wives, the female elephants; karabhān-to the children; ca-as well as; durmadaḥ-who is too attached to the members of his family; na-not; ācaṣṭa-considered; kṛcchram-hardship; kṛpaṇaḥ-being without spiritual knowledge; aja-māyayā-because of the influence of the external, illusory energy of the Supreme Personality of Godhead.
Like a human being who lacks spiritual knowledge and is too attached to the members of his family, the elephant, being illusioned by the external energy of Kṛṣṇa, had his wives and children bathe and drink the water. Indeed, he raised water from the lake with his trunk and sprayed it over them. He did not mind the hard labor involved in this endeavor.
TEXT 27
taṁ tatra kaścin nṛpa daiva-codito
grāho balīyāṁś caraṇe ruṣāgrahīt
yadṛcchayaivaṁ vyasanaṁ gato gajo
yathā-balaṁ so 'tibalo vicakrame
SYNONYMS
tam-him (Gajendra); tatra-there (in the water); kaścit-someone; nṛpa-O King; daiva-coditaḥ-inspired by providence; grāhaḥ-crocodile; balīyān-very powerful; caraṇe-his foot; ruṣā-angrily; agrahīt-captured; yadṛcchayā-occurring due to providence; evam-such; vyasanam-a dangerous position; gataḥ-having obtained; gajaḥ-the elephant; yathā-balam-according to his strength; saḥ-he; ati-balaḥ-with great endeavor; vicakrame-tried to get out.
By the arrangement of providence, O King, a strong crocodile was angry at the elephant and attacked the elephant's leg in the water. The elephant was certainly strong, and he tried his best to get free from this danger sent by providence.
TEXT 28
tathāturaṁ yūtha-patiṁ kareṇavo
vikṛṣyamāṇaṁ tarasā balīyasā
vicukruśur dīna-dhiyo 'pare gajāḥ
pārṣṇi-grahās tārayituṁ na cāśakan
SYNONYMS
tathā-then; āturam-that grave condition; yūtha-patim-the leader of the elephants; kareṇavaḥ-his wives; vikṛṣyamāṇam-being attacked; tarasā-by the strength; balīyasā-by the strength (of the crocodile); vicukruśuḥ-began to cry; dīna-dhiyaḥ-who were less intelligent; apare-the other; gajāḥ-elephants; pārṣṇi-grahāḥ-grasping him from behind; tārayitum-to free; na-not; ca-also; aśakan-were able.
Thereafter, seeing Gajendra in that grave condition, his wives felt very, very sorry and began to cry. The other elephants wanted to help Gajendra, but because of the crocodile's great strength, they could not rescue him by grasping him from behind.
TEXT 29
niyudhyator evam ibhendra-nakrayor
vikarṣator antarato bahir mithaḥ
samāḥ sahasraṁ vyagaman mahī-pate
saprāṇayoś citram amaṁsatāmarāḥ
SYNONYMS
niyudhyatoḥ-fighting; evam-in this way; ibha-indra-of the elephant; nakrayoḥ-and the crocodile; vikarṣatoḥ-pulling; antarataḥ-in the water; bahiḥ-outside the water; mithaḥ-one another; samāḥ-years; sahasram-one thousand; vyagaman-passed; mahī-pate-O King; sa-prāṇayoḥ-both alive; citram-wonderful; amaṁsata-considered; amarāḥ-the demigods.
O King, the elephant and the crocodile fought in this way, pulling one another in and out of the water, for one thousand years. Upon seeing the fight, the demigods were very surprised.
TEXT 30
tato gajendrasya mano-balaujasāṁ
kālena dīrgheṇa mahān abhūd vyayaḥ
vikṛṣyamāṇasya jale 'vasīdato
viparyayo 'bhūt sakalaṁ jalaukasaḥ
SYNONYMS
tataḥ-thereafter; gaja-indrasya-of the King of the elephants; manaḥ-of the strength of enthusiasm; bala-the physical strength; ojasām-and the strength of the senses; kālena-because of years of fighting; dīrgheṇa-prolonged; mahān-great; abhūt-became; vyayaḥ-the expenditure; vikṛṣyamāṇasya-who was being pulled (by the crocodile); jale-into the water (a foreign place); avasīdataḥ-reduced (mental, physical and sensory strength); viparyayaḥ-the opposite; abhūt-became; sakalam-all of them; jala-okasaḥ-the crocodile, whose home is the water.
Thereafter, because of being pulled into the water and fighting for many long years, the elephant became diminished in his mental, physical and sensual strength. The crocodile, on the contrary, being an animal of the water, increased in enthusiasm, physical strength and sensual power.
In the fighting between the elephant and the crocodile, the difference was that although the elephant was extremely powerful, he was in a foreign place, in the water. During one thousand years of fighting, he could not get any food, and under the circumstances his bodily strength diminished, and because his bodily strength diminished, his mind also became weak and his senses less powerful. The crocodile, however, being an animal of the water, had no difficulties. He was getting food and was therefore getting mental strength and sensual encouragement. Thus while the elephant became reduced in strength, the crocodile became more and more powerful. Now, from this we may take the lesson that in our fight with māyā we should not be in a position in which our strength, enthusiasm and senses will be unable to fight vigorously. Our Kṛṣṇa consciousness movement has actually declared war against the illusory energy, in which all the living entities are rotting in a false understanding of civilization. The soldiers in this Kṛṣṇa consciousness movement must always possess physical strength, enthusiasm and sensual power. To keep themselves fit, they must therefore place themselves in a normal condition of life. What constitutes a normal condition will not be the same for everyone, and therefore there are divisions of varṇāśrama-brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacarya, gṛhastha, vānaprastha and sannyāsa. Especially in this age, Kali-yuga, it is advised that no one take sannyāsa.
aśvamedhaṁ gavālambhaṁ
sannyāsaṁ pala-paitṛkam
devareṇa sutotpattiṁ
kalau pañca vivarjayet
[Cc. Ādi 17.164]
(Brahma-vaivarta Purāṇa)
From this we can understand that in this age the sannyāsa-āśrama is forbidden because people are not strong. Śrī Caitanya Mahāprabhu showed us an example in taking sannyāsa at the age of twenty-four years, but even Sārvabhauma Bhaṭṭācārya advised Śrī Caitanya Mahāprabhu to be extremely careful because He had taken sannyāsa at an early age. For preaching we give young boys sannyāsa, but actually it is being experienced that they are not fit for sannyāsa. There is no harm, however, if one thinks that he is unfit for sannyāsa; if he is very much agitated sexually, he should go to the āśrama where sex is allowed, namely the gṛhastha-āśrama. That one has been found to be very weak in one place does not mean that he should stop fighting the crocodile of māyā. One should take shelter of the lotus feet of Kṛṣṇa, as we shall see Gajendra do, and at the same time one can be a gṛhastha if he is satisfied with sexual indulgence. There is no need to give up the fight. Śrī Caitanya Mahāprabhu therefore recommended, sthāne sthitāḥ śruti-gatāṁ tanu-vān-manobhiḥ. One may stay in whichever āśrama is suitable for him; it is not essential that one take sannyāsa. If one is sexually agitated, he can enter the gṛhastha-āśrama. But one must continue fighting. For one who is not in a transcendental position, to take sannyāsa artificially is not a very great credit. If sannyāsa is not suitable, one may enter the gṛhastha-āśrama and fight māyā with great strength. But one should not give up the fighting and go away.
TEXT 31
itthaṁ gajendraḥ sa yadāpa saṅkaṭaṁ
prāṇasya dehī vivaśo yadṛcchayā
apārayann ātma-vimokṣaṇe ciraṁ
dadhyāv imāṁ buddhim athābhyapadyata
SYNONYMS
ittham-in this way; gaja-indraḥ-the King of the elephants; saḥ-he; yadā-when; āpa-obtained; saṅkaṭam-such a dangerous position; prāṇasya-of life; dehī-who is embodied; vivaśaḥ-circumstantially helpless; yadṛcchayā-by the will of providence; apārayan-being unable; ātma-vimokṣaṇe-to save himself; ciram-for a long time; dadhyau-began to think seriously; imām-this; buddhim-decision; atha-thereupon; abhyapadyata-reached.
When the King of the elephants saw that he was under the clutches of the crocodile by the will of providence and, being embodied and circumstantially helpless, could not save himself from danger, he was extremely afraid of being killed. He consequently thought for a long time and finally reached the following decision.
Everyone in the material world is engaged in a struggle for existence. Everyone tries to save himself from danger, but when one is unable to save himself, if he is pious, he then takes shelter of the lotus feet of the Supreme Personality of Godhead. This is confirmed in Bhagavad-gītā (7.16):
catur-vidhā bhajante māṁ
janāḥ sukṛtino 'rjuna
ārto jijñāsur arthārthī
jñānī ca bharatarṣabha
Four kinds of pious men-namely, one who is in danger, one who is in need of money, one who is searching for knowledge and one who is inquisitive-begin to take shelter of the Supreme Personality of Godhead in order to be saved or to advance. The King of the elephants, in his condition of danger, decided to seek shelter of the lotus feet of the Lord. After considerable thought, he intelligently arrived at this correct decision. Such a decision is not reached by a sinful man. Therefore in Bhagavad-gītā it is said that those who are pious (sukṛtī) can decide that in a dangerous or awkward condition one should seek shelter of the lotus feet of Kṛṣṇa.
TEXT 32
na mām ime jñātaya āturaṁ gajāḥ
kutaḥ kariṇyaḥ prabhavanti mocitum
grāheṇa pāśena vidhātur āvṛto
'py ahaṁ ca taṁ yāmi paraṁ parāyaṇam
SYNONYMS
na-not; mām-me; ime-all these; jñātayaḥ-friends and relatives (the other elephants); āturam-in my distress; gajāḥ-the elephant; kutaḥ-how; kariṇyaḥ-my wives; prabhavanti-are able; mocitum-to deliver (from this dangerous position); grāheṇa-by the crocodile; pāśena-by the network of ropes; vidhātuḥ-of providence; āvṛtaḥ-captured; api-although (I am in such a position); aham-I; ca-also; tam-that (Supreme Personality of Godhead); yāmi-take shelter of; param-who is transcendental; parāyaṇam-and who is the shelter of even the exalted demigods like Brahmā and Śiva.
The other elephants, who are my friends and relatives, could not rescue me from this danger. What then to speak of my wives? They cannot do anything. It is by the will of providence that I have been attacked by this crocodile, and therefore I shall seek shelter of the Supreme Personality of Godhead, who is always the shelter of everyone, even of great personalities.
This material world is described as padaṁ padaṁ yad vipadām, which means that at every step there is danger. A fool wrongly thinks that he is happy in this material world, but in fact he is not, for one who thinks that way is only illusioned. At every step, at every moment, there is danger. In modern civilization one thinks that if he has a nice home and a nice car his life is perfect. In the Western countries, especially in America, it is very nice to possess a good car, but as soon as one is on the road, there is danger because at any moment an accident may take place and one will be killed. The record actually shows that so many people die in such accidents. Therefore if we actually think that this material world is a very happy place, this is our ignorance. Real knowledge is that this material world is full of danger. We may struggle for existence as far as our intelligence allows and may try to take care of ourselves, but unless the Supreme Personality of Godhead, Kṛṣṇa, ultimately saves us from danger, our attempts will be useless. Therefore Prahlāda Mahārāja says:
bālasya neha śaraṇaṁ pitarau nṛsiṁha
nārtasya cāgadam udanvati majjato nauḥ
taptasya tat-pratividhir ya ihāñjaseṣṭas
tāvad vibho tanu-bhṛtāṁ tvad-upekṣitānām
(Bhāg. 7.9.19)
We may invent so many ways to be happy or to counteract the dangers of this material world, but unless our attempts are sanctioned by the Supreme Personality of Godhead, they will never make us happy. Those who try to be happy without taking shelter of the Supreme Personality of Godhead are mūḍhas, rascals. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. Those who are the lowest of men refuse to take to Kṛṣṇa consciousness because they think that they will be able to protect themselves without Kṛṣṇa's care. This is their mistake. The decision of the King of the elephants, Gajendra, was correct. In such a dangerous position, he sought shelter of the Supreme Personality of Godhead.
TEXT 33
yaḥ kaścaneśo balino 'ntakoragāt
pracaṇḍa-vegād abhidhāvato bhṛśam
bhītaṁ prapannaṁ paripāti yad-bhayān
mṛtyuḥ pradhāvaty araṇaṁ tam īmahi
SYNONYMS
yaḥ-He who (the Supreme Personality of Godhead); kaścana-someone; īśaḥ-the supreme controller; balinaḥ-very powerful; antaka-uragāt-from the great serpent of time, which brings death; pracaṇḍa-vegāt-whose force is fearful; abhidhāvataḥ-who is chasing; bhṛśam-endlessly (every hour and every minute); bhītam-one who is afraid of death; prapannam-who is surrendered (to the Supreme Personality of Godhead); paripāti-He protects; yat-bhayāt-from fear of the Lord; mṛtyuḥ-death itself; pradhāvati-runs away; araṇam-the actual shelter of everyone; tam-unto Him; īmahi-I surrender or take shelter.
The Supreme Personality of Godhead is certainly not known to everyone, but He is very powerful and influential. Therefore, although the serpent of eternal time, which is fearful in force, endlessly chases everyone, ready to swallow him, if one who fears this serpent seeks shelter of the Lord, the Lord gives him protection, for even death runs away in fear of the Lord. I therefore surrender unto Him, the great and powerful supreme authority who is the actual shelter of everyone.
One who is intelligent understands that there is a great and supreme authority above everything. That great authority appears in different incarnations to save the innocent from disturbances. As confirmed in Bhagavad-gītā, paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām: [Bg. 4.8] the Lord appears in His various incarnations for two purposes-to annihilate the duṣkṛtī, the sinful, and to protect His devotees. The King of the elephants decided to surrender unto Him. This is intelligent. One must know that great Supreme Personality of Godhead and surrender unto Him. The Lord comes personally to instruct us how to be happy, and only fools and rascals do not see by intelligence this supreme authority, the Supreme Person. In the śruti-mantra it is said:
bhīṣāsmād vātaḥ pavate
bhīṣodeti sūryaḥ
bhīṣāsmād agniś candraś ca
mṛtyur dhāvati pañcamaḥ
(Taittirīya Upaniṣad 2.8)
It is out of fear of the Supreme Personality of Godhead that the wind is blowing, that the sun is distributing heat and light, and that death is chasing everyone. Thus there is a supreme controller, as confirmed in Bhagavad-gītā (9.10): mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram. This material manifestation is working so well because of the supreme controller. Any intelligent person, therefore, can understand that there is a supreme controller. Furthermore, the supreme controller Himself appears as Lord Kṛṣṇa, as Lord Caitanya Mahāprabhu and as Lord Rāmacandra to give us instructions and to show us by example how to surrender unto the Supreme Personality of Godhead. Yet those who are duṣkṛtī, the lowest of men, do not surrender (na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]).
In Bhagavad-gītā the Lord clearly says, mṛtyuḥ sarva-haraś cāham: "I am all-devouring death." Thus mṛtyu, or death, is the representative who takes everything away from the living entity who has accepted a material body. No one can say, "I do not fear death." This is a false proposition. Everyone fears death. However, one who seeks shelter of the Supreme Personality of Godhead can be saved from death. One may argue, "Does the devotee not die?" The answer is that a devotee certainly must give up his body, for the body is material. The difference is, however, that for one who surrenders to Kṛṣṇa fully and who is protected by Kṛṣṇa, the present body is his last; he will not again receive a material body to be subjected to death. This is assured in Bhagavad-gītā (4.9). Tyaktvā dehaṁ punar janma naiti mām eti so'rjuna: a devotee, after giving up his body, does not accept a material body, but returns home, back to Godhead. We are always in danger because at any moment death can take place. It is not that only Gajendra, the King of the elephants, was afraid of death. Everyone should fear death because everyone is caught by the crocodile of eternal time and may die at any moment. The best course, therefore, is to seek shelter of Kṛṣṇa, the Supreme Personality of Godhead, and be saved from the struggle for existence in this material world, in which one repeatedly takes birth and dies. To reach this understanding is the ultimate goal of life.
Thus end the Bhaktivedanta purports of the Eighth Canto, Second Chapter, of the Śrīmad-Bhāgavatam, entitled "The Elephant Gajendra's Crisis."
Chapter Three
Gajendra's Prayers of Surrender
In this chapter, the prayers by Gajendra, the King of the elephants, are described. It appears that the King of the elephants was formerly a human being known as Indradyumna and that he learned a prayer to the Supreme Lord. Fortunately he remembered that prayer and began to chant it to himself. First he offered his respectful obeisances to the Supreme Personality of Godhead, and because of his awkward position in having been attacked by the crocodile, he expressed his inability to recite prayers nicely. Nonetheless, he tried to chant the mantra and expressed himself in appropriate words as follows.
"The Supreme Personality of Godhead is the cause of all causes, the original person from whom everything has emanated. He is the root cause of this cosmic manifestation, and the entire cosmos rests in Him, yet He is transcendental, for He does everything in relation to the material world through His external energy. He is eternally situated in the spiritual world-in Vaikuṇṭha or Goloka Vṛndāvana-where He engages in His eternal pastimes. The material world is a product of His external energy, or material nature, which works under His direction. It is thus that creation, maintenance and annihilation take place. The Lord exists at all times. This is extremely difficult for a nondevotee to understand. Although the transcendental Supreme Personality of Godhead is perceivable by everyone, only the pure devotees perceive His presence and activities. The Supreme Personality of Godhead is completely free from material birth, death, old age and disease. Indeed, if anyone in this material world takes shelter of Him, he also becomes situated in that transcendental position. For the satisfaction of the devotee (paritrāṇāya sādhūnām), the Lord appears and exhibits His activities. His appearance, disappearance and other pastimes are not at all material. One who knows this secret can enter the kingdom of God. In the Lord, all opposing elements are adjusted. The Lord is situated in everyone's heart. He is the controller of everything, He is the witness of all activities, and He is the original source of all living entities. Indeed, all living entities are parts of Him, for He is the origin of Mahā-Viṣṇu, who is the source of the living entities within this material world. The Lord can observe the activities of our senses, which can work and achieve material results because of His mercy. Although He is the original source of everything, He is untouched by any of His by-products. In this way He is like a gold mine, which is the source of gold in ornaments and yet is different from the ornaments themselves. The Lord is worshiped by the method prescribed in the Pañcarātras. He is the source of our knowledge, and He can give us liberation. Therefore it is our duty to understand Him according to the instructions of devotees, in particular the spiritual master. Although for us the mode of goodness is covered, by following the instructions of saintly persons and the spiritual master we can be freed from material clutches.
"The self-effulgent material form of the Supreme Personality of Godhead is adored by nondevotees, His impersonal form is adored by those advanced in spiritual knowledge, and His feature as the localized Supersoul is appreciated by yogīs. But His original form as a person is understood only by devotees. That Supreme Personality of Godhead is competent to dissipate the darkness of the conditioned soul through His instructions in Bhagavad-gītā. He is the ocean of transcendental qualities and can be understood only by liberated persons freed from the bodily concept of life. By His causeless mercy, the Lord can rescue the conditioned soul from the material clutches and enable him to return home, back to Godhead, to become His personal associate. Nonetheless, a pure devotee does not aspire to go back to Godhead; he is simply satisfied with executing his service in this material world. A pure devotee does not ask anything from the Supreme Personality of Godhead. His only prayer is to be freed from the material conception of life and to be engaged in the Lord's transcendental loving service."
In this way the King of the elephants, Gajendra, offered prayers directly to the Supreme Personality of Godhead, without mistaking Him for one of the demigods. None of the demigods came to see him, not even Brahmā or Śiva. Rather, the Supreme Personality of Godhead, Nārāyaṇa, seated on Garuḍa, personally appeared before him. Gajendra, by lifting his trunk, offered obeisances to the Lord, and the Lord immediately pulled him from the water along with the crocodile who had captured his leg. Then the Lord killed the crocodile and thus rescued Gajendra.
TEXT 1
śrī-bādarāyaṇir uvāca
evaṁ vyavasito buddhyā
samādhāya mano hṛdi
jajāpa paramaṁ jāpyaṁ
prāg-janmany anuśikṣitam
SYNONYMS
śrī-bādarāyaṇiḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus; vyavasitaḥ-fixed; buddhyā-by intelligence; samādhāya-for concentration; manaḥ-the mind; hṛdi-in consciousness or in the heart; jajāpa-he chanted; paramam-a supreme; jāpyam-mantra he had learned from great devotees; prāk-janmani-in his previous birth; anuśikṣitam-practiced.
Śrī Śukadeva Gosvāmī continued: Thereafter, the King of the elephants, Gajendra, fixed his mind in his heart with perfect intelligence and chanted a mantra which he had learned in his previous birth as Indradyumna and which he remembered by the grace of Kṛṣṇa.
Such remembrance is described in Bhagavad-gītā (6.43–44):
tatra taṁ buddhi-saṁyogaṁ
labhate paurva-dehikam
yatate ca tato bhūyaḥ
saṁsiddhau kuru-nandana
pūrvābhyāsena tenaiva
hriyate hy avaśo 'pi saḥ
In these verses it is assured that even if a person engaged in devotional service falls down, he is not degraded, but is placed in a position in which he will in due course of time remember the Supreme Personality of Godhead. As explained later, Gajendra was formerly King Indradyumna, and somehow or other in his next life he became King of the elephants. Now Gajendra was in danger, and although he was in a body other than that of a human being, he remembered the stotra he had chanted in his previous life. Yatate ca tato bhūyaḥ saṁsiddhau kuru-nandana. To enable one to achieve perfection, Kṛṣṇa gives one the chance to remember Him again. This is proved here, for although the King of the elephants, Gajendra, was put in danger, this was a chance for him to remember his previous devotional activities so that he could immediately be rescued by the Supreme Personality of Godhead.
It is imperative, therefore, that all devotees in Kṛṣṇa consciousness practice chanting some mantra. Certainly one should chant the Hare Kṛṣṇa mantra, which is the mahā-mantra, or great mantra, and also one should practice chanting cintāmaṇi-prakara-sadmasu or the Nṛsiṁha strotra (ito nṛsiṁhaḥ parato nṛsiṁho yato yato yāmi tato nṛsiṁhaḥ). Every devotee should practice in order to chant some mantra perfectly so that even though he may be imperfect in spiritual consciousness in this life, in his next life he will not forget Kṛṣṇa consciousness, even if he becomes an animal. Of course, a devotee should try to perfect his Kṛṣṇa consciousness in this life, for simply by understanding Kṛṣṇa and His instructions, after giving up this body one can return home, back to Godhead. Even if there is some falldown, practice of Kṛṣṇa consciousness never goes in vain. For example, Ajāmila, in his boyhood, practiced chanting the name of Nārāyaṇa under the direction of his father, but later, in his youth, he fell down and became a drunkard, woman-hunter, rogue and thief. Nonetheless, because of chanting the name of Nārāyaṇa for the purpose of calling his son, whom he had named Nārāyaṇa, he became advanced, even though he was involved in sinful activities. Therefore, we should not forget the chanting of the Hare Kṛṣṇa mantra under any circumstances. It will help us in the greatest danger, as we find in the life of Gajendra.
TEXT 2
śrī-gajendra uvāca
oṁ namo bhagavate tasmai
yata etac cid-ātmakam
puruṣāyādi-bījāya
pareśāyābhidhīmahi
SYNONYMS
śrī-gajendraḥ uvāca-Gajendra, the King of elephants, said; oṁ-O my Lord; namaḥ-I offer my respectful obeisances unto You; bhagavate-unto the Supreme Personality of Godhead; tasmai-unto Him; yataḥ-from whom; etat-this body and the material manifestation; cit-ātmakam-is moving due to consciousness (the spirit soul); puruṣāya-unto the Supreme Person; ādi-bījāya-who is the origin or root cause of everything; para-īśāya-who is supreme, transcendental and worshipable for such exalted persons as Brahmā and Śiva; abhidhīmahi-let me meditate upon Him.
The King of the elephants, Gajendra, said: I offer my respectful obeisances unto the Supreme Person, Vāsudeva [oṁ namo bhagavate vāsudevāya]. Because of Him this material body acts due to the presence of spirit, and He is therefore the root cause of everyone. He is worshipable for such exalted persons as Brahmā and Śiva, and He has entered the heart of every living being. Let me meditate upon Him.
In this verse the words etac cid-ātmakam are very important. The material body certainly consists only of material elements, but when one awakens to Kṛṣṇa conscious understanding, the body is no longer material but spiritual. The material body is meant for sense enjoyment, whereas the spiritual body engages in the transcendental loving service of the Lord. Therefore, a devotee who engages in the service of the Supreme Lord and who constantly thinks of Him should never be considered to have a material body. It is therefore enjoined, guruṣu nara-matiḥ: one should stop thinking of the spiritual master as an ordinary human being with a material body. Arcye viṣṇau śilā-dhīḥ: everyone knows that the Deity in the temple is made of stone, but to think that the Deity is merely stone is an offense. Similarly, to think that the body of the spiritual master consists of material ingredients is offensive. Atheists think that devotees foolishly worship a stone statue as God and an ordinary man as the guru. The fact is, however, that by the grace of Kṛṣṇa's omnipotence, the so-called stone statue of the Deity is directly the Supreme Personality of Godhead, and the body of the spiritual master is directly spiritual. A pure devotee who is engaged in unalloyed devotional service should be understood to be situated on the transcendental platform (sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26]). Let us therefore offer our obeisances unto the Supreme Personality of Godhead, by whose mercy so-called material things also become spiritual when they are engaged in spiritual activity.
Oṁkāra (praṇava) is the symbolic sound representation of the Supreme Personality of Godhead. Oṁ tat sad iti nirdeśo brahmaṇas tri-vidhaḥ smṛtaḥ: the three words oṁ tat sat immediately invoke the Supreme Person. Therefore Kṛṣṇa says that He is oṁkāra in all the Vedic mantras (praṇavaḥ sarva-vedeṣu). The Vedic mantras are pronounced beginning with oṁkāra to indicate immediately the Supreme Personality of Godhead. Śrīmad-Bhāgavatam, for example, begins with the words oṁ namo bhagavate vāsudevāya. There is no difference between the Supreme Personality of Godhead, Vāsudeva, and oṁkāra (praṇava). We should be careful to understand that oṁkāra does not indicate anything nirākāra, or formless. Indeed, this verse immediately says, oṁ namo bhagavate. Bhagavān is a person. Thus oṁkāra is the representation of the Supreme Person. Oṁkāra is not meant to be impersonal, as the Māyāvādī philosophers consider it to be. This is distinctly expressed here by the word puruṣāya. The supreme truth addressed by oṁkāra is puruṣa, the Supreme Person; He is not impersonal. Unless He is a person, how can He control the great, stalwart controllers of this universe? Lord Viṣṇu, Lord Brahmā and Lord Śiva are the supreme controllers of this universe, but Lord Viṣṇu is offered obeisances even by Lord Śiva and Lord Brahmā. Therefore this verse uses the word pareśāya, which indicates that the Supreme Personality of Godhead is worshiped by exalted demigods. Pareśāya means parameśvara. Lord Brahmā and Lord Śiva are īśvaras, great controllers, but Lord Viṣṇu is parameśvara, the supreme controller.
TEXT 3
yasminn idaṁ yataś cedaṁ
yenedaṁ ya idaṁ svayam
yo 'smāt parasmāc ca paras
taṁ prapadye svayambhuvam
SYNONYMS
yasmin-the basic platform on which; idam-the universe rests; yataḥ-the ingredients from which; ca-and; idam-the cosmic manifestation is produced; yena-by whom; idam-this cosmic manifestation is created and maintained; yaḥ-He who; idam-this material world; svayam-is Himself; yaḥ-He who; asmāt-from the effect (this material world); parasmāt-from the cause; ca-and; paraḥ-transcendental or different; tam-unto Him; prapadye-I surrender; svayambhuvam-unto the supreme self-sufficient.
The Supreme Godhead is the supreme platform on which everything rests, the ingredient by which everything has been produced, and the person who has created and is the only cause of this cosmic manifestation. Nonetheless, He is different from the cause and the result. I surrender unto Him, the Supreme Personality of Godhead, who is self-sufficient in everything.
In Bhagavad-gītā (9.4) the Lord says, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: "I am the Supreme Personality of Godhead, but everything rests upon My energy, just as an earthen pot rests on the earth." The place where an earthen pot rests is also earth. Then again, the earthen pot is manufactured by a potter, whose body is a product of earth. The potter's wheel with which the pot is made is an expansion of earth, and the ingredients from which the pot are made are also earth. As confirmed in the śruti-mantra, yato vā imāni bhūtāni jāyante. yena jātāni jīvanti yat prayanty abhisaṁviśanti. The original cause of everything is the Supreme Personality of Godhead, and after being annihilated, everything enters into Him (prakṛtiṁ yānti māmikām). Thus the Supreme Lord, the Personality of Godhead-Lord Rāmacandra or Lord Kṛṣṇa-is the original cause of everything.
īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
"Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes." (Brahma-saṁhitā 5.1) The Lord is the cause for everything, but there is no cause for Him. Sarvaṁ khalv idaṁ brahma. Mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ. Although He is everything, His personality is different from the cosmic manifestation.
TEXT 4
yaḥ svātmanīdaṁ nija-māyayārpitaṁ
kvacid vibhātaṁ kva ca tat tirohitam
aviddha-dṛk sākṣy ubhayaṁ tad īkṣate
sa ātma-mūlo 'vatu māṁ parāt-paraḥ
SYNONYMS
yaḥ-the Supreme Personality of Godhead who; sva-ātmani-in Him; idam-this cosmic manifestation; nija-māyayā-by His own potency; arpitam-invested; kvacit-sometimes, at the beginning of a kalpa; vibhātam-it is manifested; kva ca-sometimes, during dissolution; tat-that (manifestation); tirohitam-not visible; aviddha-dṛk-He sees everything (in all these circumstances); sākṣī-the witness; ubhayam-both (manifestation and annihilation); tat īkṣate-sees everything, without loss of sight; saḥ-that Supreme Personality of Godhead; ātma-mūlaḥ-self-sufficient, having no other cause; avatu-please give protection; mām-unto me; parāt-paraḥ-He is transcendental to transcendental, or above all transcendence.
The Supreme Personality of Godhead, by expanding His own energy, keeps this cosmic manifestation visible and again sometimes renders it invisible. He is both the supreme cause and the supreme result, the observer and the witness, in all circumstances. Thus He is transcendental to everything. May that Supreme Personality of Godhead give me protection.
The Supreme Personality of Godhead has multipotencies (parāsya śaktir vividhaiva śrūyate). Therefore, as soon as He likes, He uses one of His potencies, and by that expansion He creates this cosmic manifestation. Again, when the cosmic manifestation is annihilated, it rests in Him. Nonetheless, He is infallibly the supreme observer. Under any circumstances, the Supreme Lord is changeless. He is simply a witness and is aloof from all creation and annihilation.
TEXT 5
kālena pañcatvam iteṣu kṛtsnaśo
lokeṣu pāleṣu ca sarva-hetuṣu
tamas tadāsīd gahanaṁ gabhīraṁ
yas tasya pāre 'bhivirājate vibhuḥ
SYNONYMS
kālena-in due course of time (after millions and millions of years); pañcatvam-when everything illusory is annihilated; iteṣu-all transformations; kṛtsnaśaḥ-with everything within this cosmic manifestation; lokeṣu-all the planets, or everything that exists; pāleṣu-maintainers like Lord Brahmā; ca-also; sarva-hetuṣu-all causative existences; tamaḥ-great darkness; tadā-then; āsīt-was; gahanam-very dense; gabhīram-very deep; yaḥ-the Supreme Personality of Godhead who; tasya-this dark situation; pāre-over and above; abhivirājate-exists or shines; vibhuḥ-the Supreme.
In due course of time, when all the causative and effective manifestations of the universe, including the planets and their directors and maintainers, are annihilated, there is a situation of dense darkness. Above this darkness, however, is the Supreme Personality of Godhead. I take shelter of His lotus feet.
From the Vedic mantras we understand that the Supreme Personality of Godhead is above everything. He is supreme, above all the demigods, including Lord Brahmā and Lord Śiva. He is the supreme controller. When everything disappears by the influence of His energy, the cosmic situation is one of dense darkness. The Supreme Lord, however, is the sunshine, as confirmed in the Vedic mantras: āditya-varṇaṁ tamasaḥ parastāt. In our daily experience, when we on earth are in the darkness of night, the sun is always luminous somewhere in the sky. Similarly, the Supreme Personality of Godhead, the supreme sun, always remains luminous, even when the entire cosmic manifestation is annihilated in due course of time.
TEXT 6
na yasya devā ṛṣayaḥ padaṁ vidur
jantuḥ punaḥ ko 'rhati gantum īritum
yathā naṭasyākṛtibhir viceṣṭato
duratyayānukramaṇaḥ sa māvatu
SYNONYMS
na-neither; yasya-He of whom; devāḥ-the demigods; ṛṣayaḥ-great sages; padam-position; viduḥ-can understand; jantuḥ-unintelligent living beings like animals; punaḥ-again; kaḥ-who; arhati-is able; gantum-to enter into the knowledge; īritum-or to express by words; yathā-as; naṭasya-of the artist; ākṛtibhiḥ-by bodily features; viceṣṭataḥ-dancing in different ways; duratyaya-very difficult; anukramaṇaḥ-His movements; saḥ-that Supreme Personality of Godhead; mā-unto me; avatu-may give His protection.
An artist onstage, being covered by attractive dresses and dancing with different movements, is not understood by his audience; similarly, the activities and features of the supreme artist cannot be understood even by the demigods or great sages, and certainly not by those who are unintelligent like animals. Neither the demigods and sages nor the unintelligent can understand the features of the Lord, nor can they express in words His actual position. May that Supreme Personality of Godhead give me protection.
A similar understanding was expressed by Kuntīdevī. The Supreme Lord exists everywhere, within and without. He even exists within the heart. Sarvasya cāhaṁ hṛdi sanniviṣṭo [Bg. 15.15]. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. Thus it is indicated that one can find the Supreme Lord within one's heart. There are many, many yogīs trying to find Him. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. Nonetheless, even great yogīs, demigods, saints and sages have been unable to understand the bodily features of that great artist, nor could they understand the meaning of His movements. What then is to be said of ordinary speculators like the so-called philosophers of this material world? For them He is impossible to understand. Therefore we must accept the statements given by the Supreme when He kindly incarnates to instruct us. We must simply accept the word of Lord Rāmacandra, Lord Kṛṣṇa and Lord Śrī Caitanya Mahāprabhu and follow in Their footsteps. Then it may be possible for us to know the purpose of Their incarnations.
janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna
(Bg. 4.9)
If by the Lord's grace one can understand Him, one will immediately be delivered, even within his material body. The material body will no longer have any function, and whatever activities take place with the body will be activities of Kṛṣṇa consciousness. In this way one may give up his body and return home, back to Godhead.
TEXT 7
didṛkṣavo yasya padaṁ sumaṅgalaṁ
vimukta-saṅgā munayaḥ susādhavaḥ
caranty aloka-vratam avraṇaṁ vane
bhūtātma-bhūtāḥ suhṛdaḥ sa me gatiḥ
SYNONYMS
didṛkṣavaḥ-those who desire to see (the Supreme Personality of Godhead); yasya-of Him; padam-the lotus feet; su-maṅgalam-all-auspicious; vimukta-saṅgāḥ-persons who are completely disinfected of material conditions; munayaḥ-great sages; su-sādhavaḥ-those who are highly elevated in spiritual consciousness; caranti-practice; aloka-vratam-vows of brahmacarya, vānaprastha or sannyāsa; avraṇam-without any fault; vane-in the forest; bhūta-ātma-bhūtāḥ-those who are equal to all living entities; suhṛdaḥ-those who are friends to everyone; saḥ-that same Supreme Personality of Godhead; me-my; gatiḥ-destination.
Renunciants and great sages who see all living beings equally, who are friendly to everyone and who flawlessly practice in the forest the vows of brahmacarya, vānaprastha and sannyāsa desire to see the all-auspicious lotus feet of the Supreme Personality of Godhead. May that same Supreme Personality of Godhead be my destination.
This verse describes the qualifications for devotees or persons highly elevated in spiritual consciousness. Devotees are always equal to everyone, seeing no distinction between lower and higher classes. paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]. They look upon everyone as a spirit soul who is part and parcel of the Supreme Lord. Thus they are competent to search for the Supreme Personality of Godhead. Understanding that the Supreme Personality of Godhead is the friend of everyone (suhṛdaṁ sarva-bhūtānām), they act as friends of everyone on behalf of the Supreme Lord. Making no distinction between one nation and another or one community and another, they preach Kṛṣṇa consciousness, the teachings of Bhagavad-gītā, everywhere. Thus they are competent to see the lotus feet of the Lord. Such preachers in Kṛṣṇa consciousness are called paramahaṁsas. As indicated by the word vimukta-saṅga, they have nothing to do with material conditions. One must take shelter of such a devotee in order to see the Supreme Personality of Godhead.
TEXTS 8–9
na vidyate yasya ca janma karma vā
na nāma-rūpe guṇa-doṣa eva vā
tathāpi lokāpyaya-sambhavāya yaḥ
sva-māyayā tāny anukālam ṛcchati
tasmai namaḥ pareśāya
brahmaṇe 'nanta-śaktaye
arūpāyoru-rūpāya
nama āścarya-karmaṇe
SYNONYMS
na-not; vidyate-there is; yasya-of whom (the Supreme Personality of Godhead); ca-also; janma-birth; karma-activities; vā-or; na-nor; nāma-rūpe-any material name or material form; guṇa-qualities; doṣaḥ-fault; eva-certainly; vā-either; tathāpi-still; loka-of this cosmic manifestation; apyaya-who is the destruction; sambhavāya-and creation; yaḥ-He who; sva-māyayā-by His own potency; tāni-activities; anukālam-eternally; ṛcchati-accepts; tasmai-unto Him; namaḥ-I offer my obeisances; para-transcendental; īśāya-who is the supreme controller; brahmaṇe-who is the Supreme Brahman (Parabrahman); ananta-śaktaye-with unlimited potency; arūpāya-possessing no material form; uru-rūpāya-possessing various forms as incarnations; namaḥ-I offer my obeisances; āścarya-karmaṇe-whose activities are wonderful.
The Supreme Personality of Godhead has no material birth, activities, name, form, qualities or faults. To fulfill the purpose for which this material world is created and destroyed, He comes in the form of a human being like Lord Rāma or Lord Kṛṣṇa by His original internal potency. He has immense potency, and in various forms, all free from material contamination, He acts wonderfully. He is therefore the Supreme Brahman. I offer my respects to Him.
In the Viṣṇu Purāṇa it is said, guṇāṁś ca doṣāṁś ca mune vyatīta samasta-kalyāṇa-guṇātmako hi. The Supreme Personality of Godhead has no material form, qualities or faults. He is spiritual and is the only reservoir of all spiritual qualities. As stated in Bhagavad-gītā (4.8) by the Supreme Personality of Godhead, paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām. The Lord's activities of saving the devotees and annihilating the demons are transcendental. Anyone annihilated by the Supreme Personality of Godhead gets the same result as a devotee who is protected by the Lord; both of them are transcendentally promoted. The only difference is that a devotee goes directly to the spiritual planets and becomes an associate of the Supreme Lord, whereas demons are promoted to brahmaloka, the impersonal effulgence of the Lord. Both of them, however, are transcendentally promoted. The Lord's killing or annihilating of the demons is not exactly like the killing of this material world. Although He appears to act within the modes of material nature, He is nirguṇa, above the modes of nature. His name is not material; otherwise how could one get liberation by chanting Hare Kṛṣṇa, Hare Rāma? The names of the Lord like Rāma and Kṛṣṇa are nondifferent from the person Rāma and Kṛṣṇa. Thus by chanting the Hare Kṛṣṇa mantra one constantly associates with Rāma and Kṛṣṇa, the Supreme Personality of Godhead, and therefore becomes liberated. A practical example is Ajāmila, who always remained transcendental to his activities simply by chanting the name Nārāyaṇa. If this was true of Ajāmila, what is to be said of the Supreme Lord? When the Lord comes to this material world, He does not become a product of matter. This is confirmed throughout Bhagavad-gītā (janma-karma ca me divyam, avajānanti māṁ mūḍhāḥ mānuṣīṁ tanum āśritam [Bg. 4.9]). Therefore, when the Supreme Personality of Godhead-Rāma or Kṛṣṇa-descends to act transcendentally for our benefit, we should not consider Him an ordinary human being. When the Lord comes, He does so on the basis of His spiritual potency (sambhavāmy ātma-māyayā [Bg. 4.6]). Because He is not forced to come by the material energy, He is always transcendental. One should not consider the Supreme Lord an ordinary human being. Material names and forms are contaminated, but spiritual name and spiritual form are transcendental.
TEXT 10
nama ātma-pradīpāya
sākṣiṇe paramātmane
namo girāṁ vidūrāya
manasaś cetasām api
SYNONYMS
namaḥ-I offer my respectful obeisances; ātma-pradīpāya-unto He who is self-effulgent or who gives enlightenment to the living entities; sākṣiṇe-who is situated in everyone's heart as a witness; parama-ātmane-unto the Supreme Soul, the Supersoul; namaḥ-I offer my respectful obeisances; girām-by words; vidūrāya-who is impossible to reach; manasaḥ-by the mind; cetasām-or by consciousness; api-even.
I offer my respectful obeisances unto the Supreme Personality of Godhead, the self-effulgent Supersoul, who is the witness in everyone's heart, who enlightens the individual soul and who cannot be reached by exercises of the mind, words or consciousness.
The Supreme Personality of Godhead, Kṛṣṇa, cannot be understood by the individual soul through mental, physical or intellectual exercises. It is by the grace of the Supreme Personality of Godhead that the individual soul is enlightened. Therefore, the Lord is described here as ātma-pradīpa. The Lord is like the sun, which illuminates everything and cannot be illuminated by anyone. Therefore, if one is serious about understanding the Supreme, one must receive enlightenment from Him, as instructed in Bhagavad-gītā. One cannot understand the Supreme Personality of Godhead by one's mental, physical or intellectual powers.
TEXT 11
sattvena pratilabhyāya
naiṣkarmyeṇa vipaścitā
namaḥ kaivalya-nāthāya
nirvāṇa-sukha-saṁvide
SYNONYMS
sattvena-by pure devotional service; prati-labhyāya-unto the Supreme Personality of Godhead, who is achieved by such devotional activities; naiṣkarmyeṇa-by transcendental activities; vipaścitā-by persons who are sufficiently learned; namaḥ-I offer my respectful obeisances; kaivalya-nāthāya-unto the master of the transcendental world; nirvāṇa-for one completely freed from material activities; sukha-of happiness; saṁvide-who is the bestower.
The Supreme Personality of Godhead is realized by pure devotees who act in the transcendental existence of bhakti-yoga. He is the bestower of uncontaminated happiness and is the master of the transcendental world. Therefore I offer my respect unto Him.
As stated in Bhagavad-gītā, the Supreme Personality of Godhead can be understood only by devotional service. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. If one wants to know the Supreme Personality of Godhead in truth, one must take to the activities of devotional service. These activities are called sattva or śuddha-sattva. In the material world, activities of goodness, which are symptomatic of a pure brāhmaṇa, are appreciated. But the activities of devotional service are śuddha-sattva; in other words, they are on the transcendental platform. Only by devotional service can one understand the Supreme.
Devotional service is called naiṣkarmya. Mere negation of material activity will not endure. Naiṣkarmyam apy acyuta-bhāva-varjitam. Unless one performs activities with reference to Kṛṣṇa consciousness, cessation of material activities will not be helpful. In hopes of achieving naiṣkarmya, freedom from material action, many highly elevated sannyāsīs stopped their activities, yet they failed and returned to the material platform to act as materialistic persons. But once one is engaged in the spiritual activities of bhakti-yoga, one does not fall down. Our Kṛṣṇa consciousness movement is therefore an attempt to engage everyone always in spiritual activity, by which one becomes transcendental to material actions. The spiritual activities of bhakti-mārga-śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam [SB 7.5.23]-lead one to understand the Supreme Personality of Godhead. Therefore, as stated here, sattvena pratilabhyāya naiṣkarmyeṇa vipaścitā: "The Supreme Personality of Godhead is realized by pure devotees who act in the transcendental existence of bhakti-yoga."
The Gopāla-tāpanī Upaniṣad (15) says, bhaktir asya bhajanaṁ tad ihāmutropādhi-nairāsyenaivāmuṣmin manasaḥ kalpanam etad eva ca naiṣkarmyam. This is a definition of naiṣkarmya. One acts in naiṣkarmya when he fully engages in Kṛṣṇa conscious activities without material desires to enjoy, either here or in the upper planetary systems, in the present life or in a future life (iha-amutra). Anyābhilāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Bhakti-rasāmṛta-sindhu 1.1.111.1.11]. When one is freed from all contamination and he acts in devotional service under the direction of the spiritual master, one is on the platform of naiṣkarma. By such transcendental devotional service, the Lord is served. I offer my respectful obeisances unto Him.
TEXT 12
namaḥ śāntāya ghorāya
mūḍhāya guṇa-dharmiṇe
nirviśeṣāya sāmyāya
namo jñāna-ghanāya ca
SYNONYMS
namaḥ-all obeisances; śāntāya-unto He who is above all material qualities and completely peaceful, or unto Vāsudeva, the Supersoul in every living entity; ghorāya-unto the fierce forms of the Lord like Jāmadagnya and Nṛsiṁhadeva; mūḍhāya-the form of the Lord as an animal, such as the boar; guṇa-dharmiṇe-who accepts different qualities within the material world; nirviśeṣāya-who is without material qualities, being fully spiritual; sāmyāya-Lord Buddha, the form of nirvāṇa, wherein the material qualities stop; namaḥ-I offer my respectful obeisances; jñāna-ghanāya-who is knowledge or the impersonal Brahman; ca-also.
I offer my respectful obeisances to Lord Vāsudeva, who is all-pervading, to the Lord's fierce form as Lord Nṛsiṁhadeva, to the Lord's form as an animal [Lord Varāhadeva], to Lord Dattātreya, who preached impersonalism, to Lord Buddha, and to all the other incarnations. I offer my respectful obeisances unto the Lord, who has no material qualities but who accepts the three qualities goodness, passion and ignorance within this material world. I also offer my respectful obeisances unto the impersonal Brahman effulgence.
In the previous verses it has been described that although the Supreme Personality of Godhead has no material form, He accepts innumerable forms to favor His devotees and kill the demons. As stated in Śrīmad-Bhāgavatam, there are so many incarnations of the Supreme Personality of Godhead that they are like the waves of a river. The waves of a river flow incessantly, and no one can count how many waves there are. Similarly, no one can calculate when and how the different incarnations of the Lord appear according to the necessities of time, place and candidates. The Lord appears perpetually. As Kṛṣṇa says in Bhagavad-gītā (4.7):
yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself." In the material world there is always the possibility of deviation from Kṛṣṇa consciousness, and therefore Kṛṣṇa and His devotees always act in various forms to curb such godlessness.
Even impersonalists who stress the knowledge feature of the Supreme Personality of Godhead want to merge in the effulgence of the Lord. Therefore, here the word jñāna-ghanāya indicates that for atheists who disbelieve in the form and existence of the Lord, all these various incarnations appear. Since the Lord comes to teach in so many forms, no one can say that there is no God. The word jñāna-ghanāya is especially used here to refer to those whose knowledge has become solidified by dint of their searching for the Lord through speculative philosophical understanding. Superficial knowledge is useless for understanding the Supreme Personality of Godhead, but when one's knowledge becomes extremely intense and deep, one understands Vāsudeva (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]). A jñānī attains this stage after many, many births. Therefore the word jñāna-ghanāya is used here. The word śantāya indicates that Lord Vāsudeva is situated in everyone's heart but does not act with the living entity. Impersonalist jñānīs realize Vāsudeva when they are fully mature in knowledge (vāsudevaḥ samam iti sa mahātmā sudurlabhaḥ).
TEXT 13
kṣetra-jñāya namas tubhyaṁ
sarvādhyakṣāya sākṣiṇe
puruṣāyātma-mūlāya
mūla-prakṛtaye namaḥ
SYNONYMS
kṣetra-jñāya-unto the one who knows everything of the external body; namaḥ-I offer my respectful obeisances; tubhyam-unto You; sarva-everything; adhyakṣāya-who are superintending, managing; sākṣiṇe-who are the witness, Paramātmā, or antaryāmī; puruṣāya-the Supreme Person; ātma-mūlāya-who are the original source of everything; mūla-prakṛtaye-unto the puruṣa-avatāra, the origin of prakṛti and pradhāna; namaḥ-I offer my respectful obeisances.
I beg to offer my respectful obeisances unto You, who are the Supersoul, the superintendent of everything, and the witness of all that occurs. You are the Supreme Person, the origin of material nature and of the total material energy. You are also the owner of the material body. Therefore, You are the supreme complete. I offer my respectful obeisances unto You.
In Bhagavad-gītā (13.3) the Lord says, kṣetra jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata: "O scion of Bharata, you should understand that I am also the knower in all bodies." Every one of us is thinking, "I am this body" or "This is my body," but actually the truth is different. Our bodies are given to us by the supreme proprietor. The living entity, who is also kṣetra jña, or the knower of the body, is not the body's only proprietor; the actual proprietor of the body is the Supreme Personality of Godhead, who is the supreme kṣetra jña. For example, we may rent and occupy a house, but actually the owner of the house is the landlord. Similarly, we may be allotted a certain type of body as a facility with which to enjoy this material world, but the actual proprietor of the body is the Supreme Personality of Godhead. He is called sarvādhyakṣa because everything in the material world works under His supervision. This is confirmed in Bhagavad-gītā (9.10), wherein the Lord says, mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram: "This material nature, working under My direction, O son of Kuntī, is producing all moving and unmoving beings." From prakṛti, or material nature, come so many varieties of living entities, including aquatics, plants, trees, insects, birds, animals, human beings and demigods. prakṛti is the mother, and the Supreme Personality of Godhead is the father (ahaṁ bīja-pradaḥ pitā).
Prakṛti can give us material bodies, but as spirit souls we are parts and parcels of the Supreme Personality of Godhead. This is confirmed in Bhagavad-gītā (15.7): mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ. The living entity, being part and parcel of God, is not a product of this material world. Therefore the Lord is described in this verse as ātma-mūla, the original source of everything. He is the seed of all existences (bījaṁ māṁ sarva-bhūtānām). In Bhagavad-gītā (14.4) the Lord says:
sarva-yoniṣu kaunteya
mūrtayaḥ sambhavanti yāḥ
tāsāṁ brahma mahad yonir
ahaṁ bīja-pradaḥ pitā
"It should be understood that all living entities, in all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father." Plants, trees, insects, aquatics, demigods, beasts, birds and all other living entities are sons or parts and parcels of the Supreme Lord, but because they are struggling with different mentalities, they have been given different types of bodies (manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati [Bg. 15.7]). Thus they have become sons of prakṛti, or material nature, which is impregnated by the Supreme Personality of Godhead. Every living entity in this material world is struggling for existence, and the only salvation or relief from the cycle of birth and death in the evolutionary process is full surrender. This is indicated by the word namaḥ, "I offer my respectful obeisances unto You."
TEXT 14
sarvendriya-guṇa-draṣṭre
sarva-pratyaya-hetave
asatā cchāyayoktāya
sad-ābhāsāya te namaḥ
SYNONYMS
sarva-indriya-guṇa-draṣṭre-unto the seer of all objectives pursued by the senses; sarva-pratyaya-hetave-who is the solution to all doubts (and without whose help one cannot solve all doubts and inabilities); asatā-with the manifestation of unreality or illusion; chāyayā-because of the resemblance; uktāya-called; sat-of reality; ābhāsāya-unto the reflection; te-unto You; namaḥ-I offer my respectful obeisances.
My Lord, You are the observer of all the objectives of the senses. Without Your mercy, there is no possibility of solving the problem of doubts. The material world is just like a shadow resembling You. Indeed, one accepts this material world as real because it gives a glimpse of Your existence.
To paraphrase this verse: "The objectives of sensual activities are actually observed by You. Without Your direction, the living entity cannot take even a step forward. As confirmed in Bhagavad-gītā (15.15), sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca. You are situated in everyone's heart, and only from You come remembrance and forgetfulness. Chāyeva yasya bhuvanāni bibharti durgā [Bs. 5.44]. The living entity under the clutches of māyā wants to enjoy this material world, but unless You give him directions and remind him, he cannot make progress in pursuing his shadowy objective in life. The conditioned soul wrongly progresses toward the wrong objective, life after life, and he is reminded of that objective by You. In one life the conditioned soul desires to progress toward a certain objective, but after his body changes, he forgets everything. Nonetheless, my Lord, because he wanted to enjoy something of this world, You remind him of this in his next birth. Mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]. Because the conditioned soul wants to forget You, by Your grace You give him opportunities, life after life, by which he can almost perpetually forget You. Therefore You are eternally the director of the conditioned souls. It is because You are the original cause of everything that everything appears real. The ultimate reality is Your Lordship, the Supreme Personality of Godhead. I offer my respectful obeisances unto You."
The word sarva-pratyaya-hetave is explained by Śrīla Viśvanātha Cakravartī Ṭhākura, who says that a result gives one a glimpse of its cause. For example, since an earthen pot is the result of the actions of a potter, by seeing the earthen pot one can guess at the existence of the potter. Similarly, this material world resembles the spiritual world, and any intelligent person can guess how it is acting. As explained in Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. The activities of the material world suggest that behind them is the superintendence of the Lord.
TEXT 15
namo namas te 'khila-kāraṇāya
niṣkāraṇāyādbhuta-kāraṇāya
sarvāgamāmnāya-mahārṇavāya
namo 'pavargāya parāyaṇāya
SYNONYMS
namaḥ-I offer my respectful obeisances; namaḥ-again I offer my respectful obeisances; te-unto You; akhila-kāraṇāya-unto the supreme cause of everything; niṣkāraṇāya-unto You who are causeless; adbhuta-kāraṇāya-the wonderful cause of everything; sarva-all; āgama-āmnāya-unto the source of the paramparā system of all Vedic knowledge; mahā-arṇavāya-the great ocean of knowledge, or the great ocean wherein all the rivers of knowledge merge; namaḥ-I offer my obeisances; apavargāya-unto You who can give deliverance or liberation; para-ayaṇāya-the shelter of all transcendentalists.
My Lord, You are the cause of all causes, but You Yourself have no cause. Therefore You are the wonderful cause of everything. I offer my respectful obeisances unto You, who are the shelter of the Vedic knowledge contained in the śāstras like the Pañcarātras and Vedānta-sūtra, which are Your representations, and who are the source of the paramparā system. Because it is You who can give liberation, You are the only shelter for all transcendentalists. Let me offer my respectful obeisances unto You.
The Supreme Personality of Godhead is described herein as the wonderful cause. He is wonderful in the sense that although there may be unlimited emanations from the Supreme Personality of Godhead (janmādy asya yataḥ [SB 1.1.1]), He always remains complete (pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate). In our experience in the material world, if we have a bank balance of one million dollars, as we withdraw money from the bank the balance gradually diminishes until it becomes nil. However, the Supreme Lord, the Personality of Godhead, is so complete that although innumerable Personalities of Godhead expand from Him, He remains the same Supreme Personality of Godhead. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate. Therefore He is the wonderful cause. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **.
īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
"Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes." (Brahma-saṁhitā 5.1)
Even in this material world, we can understand that the sun has existed for millions of years and has given off heat and light since its creation, yet the sun still retains its power and never changes. What then is to be said of the supreme cause, paraṁ brahma, Kṛṣṇa? Everything emanates from Him perpetually, yet He maintains His original form (sac-cid-ānanda-vigrahaḥ). Kṛṣṇa personally says in Bhagavad-gītā (10.8), mattaḥ sarvaṁ pravartate: "Everything emanates from Me." Everything emanates from Kṛṣṇa eternally, yet He is the same Kṛṣṇa and does not change. Therefore He is the shelter of all transcendentalists who are eager to get free from material bondage.
Everyone must take shelter of Kṛṣṇa. It is therefore advised:
akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param
"Whether one desires everything or nothing or desires to merge into the existence of the Lord, he is intelligent only if he worships Lord Kṛṣṇa, the Supreme Personality of Godhead, by rendering transcendental loving service." (Bhāg. 2.3.10) Paraṁ brahma, the Supreme Lord, and paraṁ dhāma, the supreme repose, is Kṛṣṇa. Therefore anyone who desires anything-whether he be a karmī, a jñānī or a yogī-should try to perceive the Supreme Personality of Godhead very seriously, and all of his desires will be fulfilled. The Lord says, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: [Bg. 4.11] "As the living entities surrender unto Me, I reward them accordingly." Even the karmī who wants everything for his enjoyment can get it from Kṛṣṇa. For Kṛṣṇa, supplying what he wants is not at all difficult. Actually, however, one should worship Kṛṣṇa, the Supreme Personality of Godhead, for the sake of getting liberation.
Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. By studying the Vedic literature, one should understand Kṛṣṇa. As confirmed here, sarvāgamāmnāya-mahārṇavāya. He is the ocean, and all Vedic knowledge flows toward Him. Therefore, intelligent transcendentalists take shelter of the Supreme Personality of Godhead (sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]). This is the ultimate goal.
TEXT 16
guṇāraṇi-cchanna-cid-uṣmapāya
tat-kṣobha-visphūrjita-mānasāya
naiṣkarmya-bhāvena vivarjitāgama-
svayaṁ-prakāśāya namas karomi
SYNONYMS
guṇa-by the three guṇas, the modes of material nature (sattva, rajas and tamas); araṇi-by araṇi wood; channa-covered; cit-of knowledge; uṣmapāya-unto He whose fire; tat-kṣobha-of the agitation of the modes of material nature; visphūrjita-outside; mānasāya-unto He whose mind; naiṣkarmya-bhāvena-because of the stage of spiritual understanding; vivarjita-in those who give up; āgama-Vedic principles; svayam-personally; prakāśāya-unto He who is manifest; namaḥ karomi-I offer my respectful obeisances.
My Lord, as the fire in araṇi wood is covered, You and Your unlimited knowledge are covered by the material modes of nature. Your mind, however, is not attentive to the activities of the modes of nature. Those who are advanced in spiritual knowledge are not subject to the regulative principles directed in the Vedic literatures. Because such advanced souls are transcendental, You personally appear in their pure minds. Therefore I offer my respectful obeisances unto You.
In Bhagavad-gītā (10.11) it is said:
teṣām evānukampārtham
aham ajñāna-jaṁ tamaḥ
nāśayāmy ātma-bhāva stho
jñāna-dīpena bhāsvatā
For a devotee who has taken the lotus feet of the Lord within his heart, the Lord gives spiritual enlightenment, known as jñāna-dīpa, by special mercy from within. This jñāna-dīpa is compared to the fire hidden within araṇi wood. To perform fire sacrifices, great sages previously did not ignite a fire directly; the fire would be invoked from araṇi wood. Similarly, all living entities are covered by the modes of material nature, and the fire of knowledge can be ignited only by the Supreme Personality of Godhead when one takes Him within one's heart. Sa vai manaḥ kṛṣṇa-padāravindayoḥ. If one takes seriously the lotus feet of Kṛṣṇa, who is seated within one's heart, the Lord eradicates all ignorance. By the torch of knowledge, one immediately understands everything properly by the special mercy of the Supreme Lord and becomes self-realized. In other words, although a devotee may externally not be very well educated, because of his devotional service the Supreme Personality of Godhead gives him enlightenment from within. If the Lord gives enlightenment from within, how can one be in ignorance? Therefore the allegation of the Māyāvādīs that the devotional path is for the unintelligent or uneducated is untrue.
yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ
If one becomes an unalloyed devotee of the Supreme Lord, he automatically manifests all good qualities. Such a devotee is above the instructions of the Vedas. He is a paramahaṁsa. Even without going through the Vedic literature, a devotee becomes pure and enlightened by the mercy of the Lord. "Therefore, my Lord," the devotee says, "I offer my respectful obeisances unto You."
TEXT 17
mādṛk prapanna-paśu-pāśa-vimokṣaṇāya
muktāya bhūri-karuṇāya namo 'layāya
svāṁśena sarva-tanu-bhṛn-manasi pratīta-
pratyag-dṛśe bhagavate bṛhate namas te
SYNONYMS
mādṛk-like me; prapanna-surrendered; paśu-an animal; pāśa-from entanglement; vimokṣaṇāya-unto He who releases; muktāya-unto the Supreme, who is untouched by the contamination of material nature; bhūri-karuṇāya-who are unlimitedly merciful; namaḥ-I offer my respectful obeisances; alayāya-who are never inattentive or idle (for the purpose of my deliverance); sva-aṁśena-by Your partial feature as Paramātmā; sarva-of all; tanu-bhṛt-the living entities embodied in material nature; manasi-in the mind; pratīta-who are acknowledged; pratyak-dṛśe-as the direct observer (of all activities); bhagavate-unto the Supreme Personality of Godhead; bṛhate-who are unlimited; namaḥ-I offer my respectful obeisances; te-unto You.
Since an animal such as I has surrendered unto You, who are supremely liberated, certainly You will release me from this dangerous position. Indeed, being extremely merciful, You incessantly try to deliver me. By your partial feature as Paramātmā, You are situated in the hearts of all embodied beings. You are celebrated as direct transcendental knowledge, and You are unlimited. I offer my respectful obeisances unto You, the Supreme Personality of Godhead.
The words bṛhate namas te have been explained by Śrīla Viśvanātha Cakravartī Ṭhākura: bṛhate śrī-kṛṣṇāya. The Supreme Personality of Godhead is Kṛṣṇa. There are many tattvas, such as viṣṇu-tattva, jīva-tattva and śakti-tattva, but above everything is the viṣṇu-tattva, which is all-pervading. This all-pervading feature of the Supreme Personality of Godhead is explained in Bhagavad-gītā (10.42), wherein the Lord says:
athavā bahunaitena
kiṁ jñātena tavārjuna
viṣṭabhyāham idaṁ kṛtsnam
ekāṁśena sthito jagat
"But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe." Thus Kṛṣṇa says that the entire material world is maintained by His partial representation as Paramātmā. The Lord enters every universe as Garbhodakaśāyī Viṣṇu and then expands Himself as Kṣīrodakaśāyī Viṣṇu to enter the hearts of all living entities and even enter the atoms. Aṇḍāntara-stha-paramāṇu-cayāntara-stham. Every universe is full of atoms, and the Lord is not only within the universe but also within the atoms. Thus within every atom the Supreme Lord exists in His Viṣṇu feature as Paramātmā, but all the viṣṇu-tattvas emanate from Kṛṣṇa. As confirmed in Bhagavad-gītā (10.2), aham ādir hi devānām: Kṛṣṇa is the ādi, or beginning, of the devas of this material world-Brahmā, Viṣṇu and Maheśvara. Therefore He is described here as bhagavate bṛhate. Everyone is bhagavān-everyone possesses opulence-but Kṛṣṇa is bṛhān bhagavān, the possessor of unlimited opulence. Īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. Kṛṣṇa is the origin of everyone. Ahaṁ sarvasya prabhavaḥ. Even Brahmā, Viṣṇu and Maheśvara come from Kṛṣṇa. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: [Bg. 7.7] there is no personality superior to Kṛṣṇa. Therefore Viśvanātha Cakravartī Ṭhākura says that bhagavate bṛhate means "unto Śrī Kṛṣṇa."
In this material world, everyone is a paśu, an animal, because of the bodily conception of life.
yasyātma-buddhiḥ kuṇape tri-dhātuke
sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ
yat tīrtha-buddhiḥ salile na karhicij
janeṣv abhijñeṣu sa eva go-kharaḥ
"A human being who identifies the body made of three elements as the self, who considers the by-products of the body to be his kinsmen, who considers the land of his birth to be worshipable, and who goes to a place of pilgrimage simply to bathe rather than to meet men of transcendental knowledge there is to be considered like a cow or an ass." (Bhāg. 10.84.13) Practically everyone, therefore, is a paśu, an animal, and everyone is attacked by the crocodile of material existence. Not only the King of the elephants but every one of us is being attacked by the crocodile and is suffering the consequences.
Only Kṛṣṇa can deliver us from this material existence. Indeed, He is always trying to deliver us. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. He is within our hearts and is not at all inattentive. His only aim is to deliver us from material life. It is not that He becomes attentive to us only when we offer prayers to Him. Even before we offer our prayers, He incessantly tries to deliver us. He is never lazy in regard to our deliverance. Therefore this verse says, bhūri-karuṇāya namo 'layāya. It is the causeless mercy of the Supreme Lord that He always tries to bring us back home, back to Godhead. God is liberated, and He tries to make us liberated, but although He is constantly trying, we refuse to accept His instructions (sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]). Nonetheless, He has not become angry. Therefore He is described here as bhūri-karuṇāya, unlimitedly merciful in delivering us from this miserable material condition of life and taking us back home, back to Godhead.
TEXT 18
ātmātma-jāpta-gṛha-vitta-janeṣu saktair
duṣprāpaṇāya guṇa-saṅga-vivarjitāya
muktātmabhiḥ sva-hṛdaye paribhāvitāya
jñānātmane bhagavate nama īśvarāya
SYNONYMS
ātma-the mind and body; ātma-ja-sons and daughters; āpta-friends and relatives; gṛha-home, community, society and nation; vitta-wealth; janeṣu-to various servants and assistants; saktaiḥ-by those who are too attached; duṣprāpaṇāya-unto You, who are very difficult to achieve; guṇa-saṅga-by the three modes of material nature; vivarjitāya-who are not contaminated; mukta-ātmabhiḥ-by persons who are already liberated; sva-hṛdaye-within the core of the heart; paribhāvitāya-unto You, who are always meditated upon; jñāna-ātmane-the reservoir of all enlightenment; bhagavate-unto the Supreme Personality of Godhead; namaḥ-I offer my respectful obeisances; īśvarāya-unto the supreme controller.
My Lord, those who are completely freed from material contamination always meditate upon You within the cores of their hearts. You are extremely difficult to attain for those like me who are too attached to mental concoction, home, relatives, friends, money, servants and assistants. You are the Supreme Personality of Godhead, uncontaminated by the modes of nature. You are the reservoir of all enlightenment, the supreme controller. I therefore offer my respectful obeisances unto You.
Although the Supreme Personality of Godhead comes into the material world, He is unaffected by the modes of material nature. This is confirmed in Īśopaniṣad. Apāpa-viddham: He is not contaminated. This same fact is described here. Guṇa-saṅga-vivarjitāya. Although the Supreme Personality of Godhead appears as an incarnation within this material world, He is unaffected by the modes of material nature. As stated in Bhagavad-gītā (9.11), avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam: foolish men with insufficient knowledge deride the Personality of Godhead because He appears just like a human being. Therefore the Supreme Personality of Godhead can be understood only by the muktātmā, the liberated soul. Muktātmabhiḥ sva-hṛdaye paribhāvitāya: only the liberated person can constantly think of Kṛṣṇa. Such a person is the greatest of all yogīs.
yoginām api sarveṣāṁ
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ
"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." (Bg. 6.47)
TEXT 19
yaṁ dharma-kāmārtha-vimukti-kāmā
bhajanta iṣṭāṁ gatim āpnuvanti
kiṁ cāśiṣo rāty api deham avyayaṁ
karotu me 'dabhra-dayo vimokṣaṇam
SYNONYMS
yam-the Supreme Personality of Godhead who; dharma-kāma-artha-vimukti-kāmāḥ-persons who desire the four principles of religion, economic development, sense gratification and salvation; bhajantaḥ-by worshiping; iṣṭām-the objective; gatim-destination; āpnuvanti-can achieve; kim-what to speak of; ca-also; āśiṣaḥ-other benedictions; rāti-He bestows; api-even; deham-a body; avyayam-spiritual; karotu-may He bestow benediction; me-unto me; adabhra-dayaḥ-the Supreme Personality of Godhead, who is unlimitedly merciful; vimokṣaṇam-liberation from the present danger and from the material world.
After worshiping the Supreme Personality of Godhead, those who are interested in the four principles of religion, economic development, sense gratification and liberation obtain from Him what they desire. What then is to be said of other benedictions? Indeed, sometimes the Lord gives a spiritual body to such ambitious worshipers. May that Supreme Personality of Godhead, who is unlimitedly merciful, bestow upon me the benediction of liberation from this present danger and from the materialistic way of life.
Some men within this material world are akāmī, free from material desire, some are ambitious to get more and more material profit, and some desire fulfillment in religious life, economic development, sense gratification and finally liberation.
akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param
(Bhāg. 2.3.10)
It is recommended that whatever one's position-whether one demands no material profit, all material profit or ultimately liberation-one should offer his obedient devotional service to the Lord, and one will get what he desires. Kṛṣṇa is so kind. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham [Bg. 4.11]. The Lord reciprocates. Whatever even an ordinary living entity wants, Kṛṣṇa gives. Kṛṣṇa is situated in everyone's heart, and He gives that which is desired by the living entity.
īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā
"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." (Bg. 18.61) The Lord gives everyone an opportunity to fulfill his ambitions. Even such a devotee as Dhruva Mahārāja wanted the material benediction of a kingdom greater than that of his father, and although he received a spiritual body, he also got the kingdom, for the Supreme Personality of Godhead does not disappoint anyone who takes shelter of His lotus feet. Therefore, since Gajendra, King of the elephants, had surrendered to the Supreme Personality of Godhead to get free from the present danger and, indirectly, from the present danger of materialistic life, why should the Supreme Personality of Godhead not fulfill his desire?
TEXTS 20–21
ekāntino yasya na kañcanārthaṁ
vāñchanti ye vai bhagavat-prapannāḥ
aty-adbhutaṁ tac-caritaṁ sumaṅgalaṁ
gāyanta ānanda-samudra-magnāḥ
tam akṣaraṁ brahma paraṁ pareśam
avyaktam ādhyātmika-yoga-gamyam
atīndriyaṁ sūkṣmam ivātidūram
anantam ādyaṁ paripūrṇam īḍe
SYNONYMS
ekāntinaḥ-unalloyed devotees (who have no desire other than Kṛṣṇa consciousness); yasya-the Lord, of whom; na-not; kañcana-some; artham-benediction; vāñchanti-desire; ye-those devotees who; vai-indeed; bhagavat-prapannāḥ-fully surrendered unto the lotus feet of the Lord; ati-adbhutam-which are wonderful; tat-caritam-the activities of the Lord; su-maṅgalam-and very auspicious (to hear); gāyantaḥ-by chanting and hearing; ānanda-of transcendental bliss; samudra-in the ocean; magnāḥ-who are immersed; tam-unto Him; akṣaram-eternally existing; brahma-the Supreme; param-transcendental; para-īśam-the Lord of the supreme personalities; avyaktam-invisible or not able to be realized by the mind and senses; ādhyātmika-transcendental; yoga-by bhakti-yoga, devotional service; gamyam-obtainable (bhaktyā mām abhijānāti); ati-indriyam-beyond the perception of material senses; sūkṣmam-minute; iva-like; ati-dūram-very far away; anantam-unlimited; ādyam-the original cause of everything; paripūrṇam-completely full; īḍe-I offer my obeisances.
Unalloyed devotees, who have no desire other than to serve the Lord, worship Him in full surrender and always hear and chant about His activities, which are most wonderful and auspicious. Thus they always merge in an ocean of transcendental bliss. Such devotees never ask the Lord for any benediction. I, however, am in danger. Thus I pray to that Supreme Personality of Godhead, who is eternally existing, who is invisible, who is the Lord of all great personalities, such as Brahmā, and who is available only by transcendental bhakti-yoga. Being extremely subtle, He is beyond the reach of my senses and transcendental to all external realization. He is unlimited, He is the original cause, and He is completely full in everything. I offer my obeisances unto Him.
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
[Madhya 19.167]
(Bhakti-rasāmṛta-sindhu 1.1.11)
"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Unalloyed devotees have nothing to ask from the Supreme Personality of Godhead, but Gajendra, the King of the elephants, was circumstantially asking for an immediate benediction because he had no other way to be rescued. Sometimes, when there is no alternative, a pure devotee, being fully dependent on the mercy of the Supreme Lord, prays for some benediction. But in such a prayer there is also regret. One who always hears and chants about the transcendental pastimes of the Lord is always situated on a platform on which he has nothing to ask in terms of material benefits. Unless one is a completely pure devotee, one cannot enjoy the transcendental bliss derived from chanting and dancing in the ecstasy of the saṅkīrtana movement. Such ecstasy is not possible for an ordinary devotee. Lord Śrī Caitanya Mahāprabhu showed us how one can enjoy transcendental bliss simply by chanting, hearing and dancing in ecstasy. This is bhakti-yoga. Therefore the King of the elephants, Gajendra, said, ādhyātmika-yoga-gamyam, indicating that unless one is situated on this transcendental platform, one cannot approach the Supreme Lord. The benediction of being able to approach the Lord can be achieved after many, many births, yet Śrī Caitanya Mahāprabhu has awarded this benediction to everyone, even to the fallen souls who have no heritage of anything in spiritual life. That is actually being seen in the Kṛṣṇa consciousness movement. Therefore the path of bhakti-yoga is the spotless process by which to approach the Supreme Personality of Godhead. Bhaktyāham ekayā grāhyaḥ: only through devotional service can one approach the Supreme Lord. The Lord says in Bhagavad-gītā (7.1):
mayy āsakta-manāḥ pārtha
yogaṁ yuñjan mad-āśrayaḥ
asaṁśayaṁ samagraṁ māṁ
yathā jñāsyasi tac chṛṇu
"Now hear, O son of Pṛthā [Arjuna], how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt." Simply by being attached to Kṛṣṇa consciousness and by thinking of the lotus feet of Kṛṣṇa constantly, one can fully understand the Supreme Personality of Godhead, without a doubt.
TEXTS 22–24
yasya brahmādayo devā
vedā lokāś carācarāḥ
nāma-rūpa-vibhedena
phalgvyā ca kalayā kṛtāḥ
yathārciṣo 'gneḥ savitur gabhastayo
niryānti saṁyānty asakṛt sva-rociṣaḥ
tathā yato 'yaṁ guṇa-sampravāho
buddhir manaḥ khāni śarīra-sargāḥ
sa vai na devāsura-martya-tiryaṅ
na strī na ṣaṇḍho na pumān na jantuḥ
nāyaṁ guṇaḥ karma na san na cāsan
niṣedha-śeṣo jayatād aśeṣaḥ
SYNONYMS
yasya-of the Supreme Personality of Godhead who; brahma-ādayaḥ-the great demigods, headed by Lord Brahmā; devāḥ-and other demigods; vedāḥ-the Vedic knowledge; lokāḥ-different personalities; cara-acarāḥ-the moving and the nonmoving (like trees and plants); nāma-rūpa-of different names and different forms; vibhedena-by such divisions; phalgvyā-who are less important; ca-also; kalayā-by the parts; kṛtāḥ-created; yathā-as; arciṣaḥ-the sparks; agneḥ-of fire; savituḥ-from the sun; gabhastayaḥ-the shining particles; niryānti-emanate from; saṁyānti-and enter into; asakṛt-again and again; sva-rociṣaḥ-as parts and parcels; tathā-similarly; yataḥ-the Personality of Godhead from whom; ayam-this; guṇa-sampravāhaḥ-continuous manifestation of the different modes of nature; buddhiḥ manaḥ-the intelligence and mind; khāni-the senses; śarīra-of the body (gross and subtle); sargāḥ-the divisions; saḥ-that Supreme Personality of Godhead; vai-indeed; na-is not; deva-demigod; asura-demon; martya-human being; tiryak-bird or beast; na-neither; strī-woman; na-nor; ṣaṇḍhaḥ-neuter; na-neither; pumān-man; na-nor; jantuḥ-living being or animal; na ayam-nor is He; guṇaḥ-material quality; karma-fruitive activity; na-is not; sat-manifestation; na-nor; ca-also; asat-nonmanifestation; niṣedha-of the discrimination of neti neti ("not this, not this"); śeṣaḥ-He is the end; jayatāt-all glories unto Him; aśeṣaḥ-who is unlimited.
The Supreme Personality of Godhead creates His minor parts and parcels, the jīva-tattva, beginning with Lord Brahmā, the demigods and the expansions of Vedic knowledge [Sāma, Ṛg, Yajur and Atharva] and including all other living entities, moving and nonmoving, with their different names and characteristics. As the sparks of a fire or the shining rays of the sun emanate from their source and merge into it again and again, the mind, the intelligence, the senses, the gross and subtle material bodies, and the continuous transformations of the different modes of nature all emanate from the Lord and again merge into Him. He is neither demigod nor demon, neither human nor bird or beast. He is not woman, man, or neuter, nor is He an animal. He is not a material quality, a fruitive activity, a manifestation or nonmanifestation. He is the last word in the discrimination of "not this, not this," and He is unlimited. All glories to the Supreme Personality of Godhead!
This is a summary description of the Supreme Personality of Godhead's unlimited potency. That supreme one is acting in different phases by manifesting His parts and parcels, which are all simultaneously differently situated by His different potencies (parāsya śaktir vividhaiva śrūyate). Each and every potency is acting quite naturally (svābhāvikī jñāna-bala-kriyā ca). Therefore the Lord is unlimited. Na tat-samaś cābhyadhikaś ca dṛśyate: nothing is equal to Him, nor is anything greater than Him. Although He manifests Himself in so many ways, personally He has nothing to do (na tasya kāryaṁ karaṇaṁ ca vidyate), for everything is done by expansions of His unlimited energies.
TEXT 25
jijīviṣe nāham ihāmuyā kim
antar bahiś cāvṛtayebha-yonyā
icchāmi kālena na yasya viplavas
tasyātma-lokāvaraṇasya mokṣam
SYNONYMS
jijīviṣe-wish to live long; na-not; aham-I; iha-in this life; amuyā-or in the next life (I do not wish to live upon being saved from this dangerous position); kim-what is the value; antaḥ-internally; bahiḥ-externally; ca-and; āvṛtayā-covered by ignorance; ibha-yonyā-in this birth as an elephant; icchāmi-I desire; kālena-because of the influence of time; na-there is not; yasya-of which; viplavaḥ-annihilation; tasya-that; ātma-loka-āvaraṇasya-from the covering of self-realization; mokṣam-liberation.
I do not wish to live anymore after I am released from the attack of the crocodile. What is the use of an elephant's body covered externally and internally by ignorance? I simply desire eternal liberation from the covering of ignorance. That covering is not destroyed by the influence of time.
In this material world, every living entity is covered by the darkness of ignorance. Therefore the Vedas enjoin that one should approach the Supreme Lord through the spiritual master, who is described and offered prayers in the Gautamīya-tantra as follows:
oṁ ajñāna-timirāndhasya
jñānāñjana-śalākayā
cakṣur unmīlitaṁ yena
tasmai śrī-gurave namaḥ
"I offer my respectful obeisances unto my spiritual master, who with the torchlight of knowledge has opened my eyes, which were blinded by the darkness of ignorance." Although one may struggle for existence in this material world, to live forever is impossible. One must understand, however, that this struggle for existence is due to ignorance, for otherwise every living being is an eternal part of the Supreme Lord. There is no need to live as an elephant or man, American or Indian; one should desire only to achieve liberation from the cycle of birth and death. Because of ignorance, we consider every life offered by nature to be happy and pleasing, but in the degraded life within this material world, from the life of Lord Brahmā down to that of an ant, no one can actually be happy. We are making so many plans to live happily, but there cannot be any happiness in this material world, however we may try to make a permanent settlement in this life or that.
TEXT 26
so 'haṁ viśva-sṛjaṁ viśvam
aviśvaṁ viśva-vedasam
viśvātmānam ajaṁ brahma
praṇato 'smi paraṁ padam
SYNONYMS
saḥ-that; aham-I (the person desiring release from material life); viśva-sṛjam-unto He who has created this cosmic manifestation; viśvam-who is Himself the whole cosmic presentation; aviśvam-although He is transcendental to the cosmic manifestation; viśva-vedasam-who is the knower or ingredient of this universal manifestation; viśva-ātmānam-the soul of the universe; ajam-who is never born, eternally existing; brahma-the Supreme; praṇataḥ asmi-I offer my respectful obeisances; param-who is transcendental; padam-the shelter.
Now, fully desiring release from material life, I offer my respectful obeisances unto that Supreme Person who is the creator of the universe, who is Himself the form of the universe and who is nonetheless transcendental to this cosmic manifestation. He is the supreme knower of everything in this world, the Supersoul of the universe. He is the unborn, supremely situated Lord. I offer my respectful obeisances unto Him.
Sometimes when bhakti-yoga, Kṛṣṇa consciousness, is preached to the common man, people argue, "Where is Kṛṣṇa? Where is God? Can you show Him to us?" In this verse the answer is given that if we are sufficiently intelligent, we must know that there is someone who has created the entire cosmic manifestation, who has supplied and has become the ingredients for this cosmic manifestation, who is eternally existing, but who is not within the cosmic manifestation. Simply on the basis of this suggestion, one can offer respectful obeisances unto the Supreme Lord. This is the beginning of devotional life.
TEXT 27
yoga-randhita-karmāṇo
hṛdi yoga-vibhāvite
yogino yaṁ prapaśyanti
yogeśaṁ taṁ nato 'smy aham
SYNONYMS
yoga-randhita-karmāṇaḥ-persons whose reactions to fruitive activities have been burnt up by bhakti-yoga; hṛdi-within the core of the heart; yoga-vibhāvite-completely purified and clean; yoginaḥ-mystics who are competent; yam-unto the Personality of Godhead who; prapaśyanti-directly see; yoga-īśam-unto that Supreme Personality of Godhead, the master of all mystic yoga; tam-unto Him; nataḥ asmi-offering obeisances; aham-I.
I offer my respectful obeisances unto the Supreme, the Supersoul, the master of all mystic yoga, who is seen in the core of the heart by perfect mystics when they are completely purified and freed from the reactions of fruitive activity by practicing bhakti-yoga.
The King of the elephants, Gajendra, simply accepted that there must be someone who has created this cosmic manifestation and has supplied its ingredients. This should be admitted by everyone, even the most determined atheists. Why, then, do the nondevotees and atheists not admit this? The reason is that they are polluted by the reactions of their fruitive activities. One must be freed from all the dirt accumulated within the heart due to fruitive activities performed one after another. One must wash off this dirt by practicing bhakti-yoga. Yoga-randhita-karmāṇaḥ. As long as one is covered by material nature's modes of ignorance and passion, there is no possibility of understanding the Supreme Lord. Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye [SB 1.2.19]. When one is freed from the modes of ignorance and passion, one becomes free from the lowest qualities-kāma and lobha, lust and greed.
Nowadays there are so many yoga schools to encourage people in developing their lusty desires and greed through the practice of yoga. People are therefore very much fond of so-called yoga practice. The actual practice of yoga, however, is described here. As authoritatively stated in the Śrīmad-Bhāgavatam (12.13.1), dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ: a yogī is one who always meditates on the lotus feet of the Supreme Personality of Godhead. This is also confirmed in the Brahma-saṁhitā (5.38):
premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself, with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love." The bhakti-yogī constantly sees Śyāmasundara-beautiful Lord Kṛṣṇa with His blackish bodily hue. Because the King of the elephants, Gajendra, thought himself an ordinary animal, he thought himself unfit to see the Lord. In his humility, he thought that he could not practice yoga. In other words, how can those who are like animals in the bodily concept of life, and who have no purity of consciousness, practice yoga? In the present day, people who have no control over their senses, who have no understanding of philosophy and who do not follow religious principles or rules and regulations are nonetheless pretending to be yogīs. This is the greatest anomaly in the practice of mystic yoga.
TEXT 28
namo namas tubhyam asahya-vega-
śakti-trayāyākhila-dhī-guṇāya
prapanna-pālāya duranta-śaktaye
kad-indriyāṇām anavāpya-vartmane
SYNONYMS
namaḥ-I offer my respectful obeisances; namaḥ-again I offer my respectful obeisances; tubhyam-unto You; asahya-formidable; vega-forces; śakti-trayāya-unto the Supreme Person, who has threefold potencies; akhila-of the universe; dhī-for the intelligence; guṇāya-who appears as the sense objects; prapanna-pālāya-unto the Supreme, who gives shelter to the surrendered; duranta-śaktaye-who possesses energies very difficult to overcome; kat-indriyāṇām-by persons unable to control their senses; anavāpya-who is unattainable; vartmane-on the path.
My Lord, You are the controller of formidable strength in three kinds of energy. You appear as the reservoir of all sense pleasure and the protector of the surrendered souls. You possess unlimited energy, but You are unapproachable by those who are unable to control their senses. I offer my respectful obeisances unto You again and again.
Attachment, greed and lust are three formidable forces that prevent one from concentrating upon the lotus feet of the Supreme Personality of Godhead. These forces act because the Supreme Lord does not like to be realized by nondevotees and atheists. However, when one surrenders unto the lotus feet of the Lord, these impediments are withdrawn, and one can realize the Supreme Personality of Godhead. Therefore the Lord is the protector of the surrendered soul. One cannot become a devotee until one surrenders unto the Lord's lotus feet. Then the Lord gives one the intelligence from within by which one can return home, back to Godhead.
TEXT 29
nāyaṁ veda svam ātmānaṁ
yac-chaktyāhaṁ-dhiyā hatam
taṁ duratyaya-māhātmyaṁ
bhagavantam ito 'smy aham
SYNONYMS
na-not; ayam-people in general; veda-know; svam-own; ātmānam-identity; yat-śaktyā-by whose influence; aham-I am independent; dhiyā-by this intelligence; hatam-defeated or covered; tam-unto Him; duratyaya-difficult to understand; māhātmyam-whose glories; bhagavantam-of the Supreme Personality of Godhead; itaḥ-taking shelter; asmi aham-I am.
I offer my respectful obeisances unto the Supreme Personality of Godhead, by whose illusory energy the jīva, who is part and parcel of God, forgets his real identity because of the bodily concept of life. I take shelter of the Supreme Personality of Godhead, whose glories are difficult to understand.
As stated in Bhagavad-gītā, every living entity-regardless of whether he be human, demigod, animal, bird, bee or whatever-is part and parcel of the Supreme Personality of Godhead. The Lord and the living entity are intimately related like father and son. Unfortunately, because of material contact, the living entity forgets this and wants to enjoy the material world independently, according to his own plan. This illusion (māyā) is very difficult to surmount. Māyā covers the living entity because of his willingness to forget the Supreme Personality of Godhead and make his own plan to enjoy this material world. As long as this contamination continues, the conditioned soul will be unable to understand his real identity and will perpetually continue under illusion, life after life. Ato gṛha-kṣetra-sutāpta-vittair janasya moho 'yam ahaṁ mameti (Bhāg. 5.5.8). As long as the living entity is not enlightened so that he may understand his real position, he will be attracted to materialistic life, to house, country or field, to society, sons, family, community, bank balance and so on. Covered by all this, he will continue to think, "I am this body, and everything related to this body is mine." This materialistic conception of life is extremely difficult to surmount, but one who surrenders to the Supreme Personality of Godhead, as did Gajendra, the King of the elephants, comes to enlightenment on the Brahman platform.
brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām
"One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed toward all living entities. In that state he attains pure devotional service unto Me." (Bg. 18.54) Since a devotee is completely on the Brahman platform, he is not jealous of any other living entity (samaḥ sarveṣu bhūteṣu).
TEXT 30
śrī-śuka uvāca
evaṁ gajendram upavarṇita-nirviśeṣaṁ
brahmādayo vividha-liṅga-bhidābhimānāḥ
naite yadopasasṛpur nikhilātmakatvāt
tatrākhilāmara-mayo harir āvirāsīt
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-in this way; gajendram-unto the King of the elephants, Gajendra; upavarṇita-whose description; nirviśeṣam-not directed to any particular person (but to the Supreme, although he did not know who the Supreme is); brahmā-ādayaḥ-the demigods, beginning with Brahmā, Śiva, Indra and Candra; vividha-varieties; liṅga-bhidā-with separate forms; abhimānāḥ-considering themselves separate authorities; na-not; ete-all of them; yadā-when; upasasṛpuḥ-approached; nikhila-ātmakatvāt-because the Supreme Personality of Godhead is the Supersoul of everyone; tatra-there; akhila-of the universe; amara-mayaḥ-consisting of the demigods (who are only external parts of the body); hariḥ-the Supreme Personality of Godhead, who can take away everything; āvirāsīt-appeared (before the elephant).
Śrī Śukadeva Gosvāmī continued: When the King of the elephants was describing the supreme authority, without mentioning any particular person, he did not invoke the demigods, headed by Lord Brahmā, Lord Śiva, Indra and Candra. Thus none of them approached him. However, because Lord Hari is the Supersoul, Puruṣottama, the Personality of Godhead, He appeared before Gajendra.
From the description of Gajendra, he apparently was aiming at the supreme authority although he did not know who the supreme authority is. He conjectured, "There is a supreme authority who is above everything." Under the circumstances, the Lord's various expansions, such as Lord Brahmā, Lord Śiva, Candra and Indra, all thought, "Gajendra is not asking our help. He is asking the help of the Supreme, who is above all of us." As Gajendra has described, the Supreme Lord has various parts and parcels, including the demigods, human beings and animals, all covered by separate forms. Although the demigods are in charge of maintaining different aspects of the universe, Gajendra thought that they were unable to rescue him. Hariṁ vinā naiva mṛtiṁ taranti: no one can rescue anyone from the dangers of birth, death, old age and disease. It is only the Supreme Personality of Godhead who can rescue one from the dangers of material existence. Therefore an intelligent person, to get free from this dangerous existence, approaches the Supreme Personality of Godhead, not any demigod. As confirmed in Bhagavad-gītā (7.20), kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ: those who are unintelligent approach the various demigods for temporary material benefits. Actually, however, these demigods cannot rescue the living entity from the dangers of material existence. Like other living entities, the demigods are merely external parts of the Supreme Personality of Godhead's transcendental body. As stated in the Vedic mantras, sa ātma-aṅgāny anyā devatāḥ. Within the body is the ātmā, the soul, whereas the various parts of the body like the hands and legs are external. Similarly, the ātmā of the entire cosmic manifestation is Nārāyaṇa, Lord Viṣṇu, and all the demigods, human beings and other living entities are parts of His body.
It may also be concluded that since a tree lives on the strength of its root and when the root is nourished with water all the parts of the tree are nourished, one should worship the Supreme Personality of Godhead, who is the original root of everything. Although the Supreme Personality of Godhead is very difficult to approach, He is very near to us because He lives within our hearts. As soon as the Lord understands that one is seeking His favor by fully surrendering, naturally He immediately takes action. Therefore although the demigods did not come to the aid of Gajendra, the Supreme Personality of Godhead immediately appeared before him because of his fervent prayer. This does not mean that the demigods were angry with Gajendra, for actually when Lord Viṣṇu is worshiped, all the other demigods are also worshiped. Yasmin tuṣṭe jagat tuṣṭam: if the Supreme Personality of Godhead is satisfied, everyone is satisfied.
yathā taror mūla-niṣecanena
tṛpyanti tat-skandha-bhujopaśākhāḥ
prāṇopahārāc ca yathendriyāṇāṁ
tathaiva sarvārhaṇam acyutejyā
"As pouring water on the root of a tree energizes the trunk, branches, twigs and everything else, and as supplying food to the stomach enlivens the senses and limbs of the body, so simply worshiping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality." (Bhāg. 4.31.14) When the Supreme Personality of Godhead is worshiped, all the demigods are satisfied.
TEXT 31
taṁ tadvad ārtam upalabhya jagan-nivāsaḥ
stotraṁ niśamya divijaiḥ saha saṁstuvadbhiḥ
chandomayena garuḍena samuhyamānaś
cakrāyudho 'bhyagamad āśu yato gajendraḥ
SYNONYMS
tam-unto him (Gajendra); tadvat-in that way; ārtam-who was very depressed (because of being attacked by the crocodile); upalabhya-understanding; jagat-nivāsaḥ-the Lord, who exists everywhere; stotram-the prayer; niśamya-hearing; divijaiḥ-the denizens of the heavenly planets; saha-with; saṁstuvadbhiḥ-who were offering their prayers also; chandomayena-with the speed He desired; garuḍena-by Garuḍa; samuhyamānaḥ-being carried; cakra-carrying His disc; āyudhaḥ-and other weapons, like the club; abhyagamat-arrived; āśu-immediately; yataḥ-where; gajendraḥ-the King of the elephants, Gajendra, was situated.
After understanding the awkward condition of Gajendra, who had offered his prayers, the Supreme Personality of Godhead, Hari, who lives everywhere, appeared with the demigods, who were offering prayers to Him. Carrying His disc and other weapons, He appeared there on the back of His carrier, Garuḍa, with great speed, according to His desire. Thus He appeared before Gajendra.
Śrīla Viśvanātha Cakravartī Ṭhākura specifically hints that since Gajendra was in such a difficult position and was praying for the mercy of the Supreme Personality of Godhead, the demigods, who could have immediately gone to his rescue, hesitated to go there. Since they considered Gajendra's prayer to be directed toward the Lord, they felt offended, and this in itself was offensive. Consequently, when the Lord went there, they also went and offered prayers to the Lord so that their offense might be excused.
TEXT 32
so 'ntaḥ-sarasy urubalena gṛhīta ārto
dṛṣṭvā garutmati hariṁ kha upātta-cakram
utkṣipya sāmbuja-karaṁ giram āha kṛcchrān
nārāyaṇākhila-guro bhagavan namas te
SYNONYMS
saḥ-he (Gajendra); antaḥ-sarasi-in the water; uru-balena-with great force; gṛhītaḥ-who had been captured by the crocodile; ārtaḥ-and severely suffering; dṛṣṭvā-upon seeing; garutmati-on the back of Garuḍa; harim-the Lord; khe-in the sky; upātta-cakram-wielding His disc; utkṣipya-raising; sa-ambuja-karam-his trunk, along with a lotus flower; giram-āha-uttered the words; kṛcchrāt-with great difficulty (because of his precarious position); nārāyaṇa-O my Lord Nārāyaṇa; akhila-guro-O universal Lord; bhagavan-O Supreme Personality of Godhead; namaḥ te-I offer my respectful obeisances unto You.
Gajendra had been forcefully captured by the crocodile in the water and was feeling acute pain, but when he saw that Nārāyaṇa, wielding His disc, was coming in the sky on the back of Garuḍa, he immediately took a lotus flower in his trunk, and with great difficulty due to his painful condition, he uttered the following words: "O my Lord, Nārāyaṇa, master of the universe, O Supreme Personality of Godhead, I offer my respectful obeisances unto You."
The King of the elephants was so very eager to see the Supreme Personality of Godhead that when he saw the Lord coming in the sky, with great pain and in a feeble voice he offered respect to the Lord. A devotee does not consider a dangerous position to be dangerous, for in such a dangerous position he can fervently pray to the Lord in great ecstasy. Thus a devotee regards danger as a good opportunity. Tat te'nukampāṁ susamīkṣamāṇaḥ. When a devotee is in great danger, he sees that danger to be the great mercy of the Lord because it is an opportunity to think of the Lord very sincerely and with undiverted attention. Tat te 'nukampāṁ susamīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam (Bhāg. 10.14.8). He does not accuse the Supreme Personality of Godhead for having let His devotee fall into such a dangerous condition. Rather, he considers that dangerous condition to be due to his past misdeeds and takes it as an opportunity to pray to the Lord and offer thanks for having been given such an opportunity. When a devotee lives in this way, his salvation-his going back home, back to Godhead-is guaranteed. We can see this to be true from the example of Gajendra, who anxiously prayed to the Lord and thus received an immediate chance to return home, back to Godhead.
TEXT 33
taṁ vīkṣya pīḍitam ajaḥ sahasāvatīrya
sa-grāham āśu sarasaḥ kṛpayojjahāra
grāhād vipāṭita-mukhād ariṇā gajendraṁ
saṁpaśyatāṁ harir amūmucad ucchriyāṇām
SYNONYMS
tam-him (Gajendra); vīkṣya-after seeing (in that condition); pīḍitam-who was very aggrieved; ajaḥ-the unborn, the Supreme Personality of Godhead; sahasā-all of a sudden; avatīrya-getting down (from the back of Garuḍa); sa-grāham-with the crocodile; āśu-immediately; sarasaḥ-from the water; kṛpayā-out of great mercy; ujjahāra-took out; grāhāt-from the crocodile; vipāṭita-separated; mukhāt-from the mouth; ariṇā-with the disc; gajendram-Gajendra; sampaśyatām-who were looking on; hariḥ-the Supreme Personality of Godhead; amūm-him (Gajendra); ucat-saved; ucchriyāṇām-in the presence of all the demigods.
Thereafter, seeing Gajendra in such an aggrieved position, the unborn Supreme Personality of Godhead, Hari, immediately got down from the back of Garuḍa by His causeless mercy and pulled the King of the elephants, along with the crocodile, out of the water. Then, in the presence of all the demigods, who were looking on, the Lord severed the crocodile's mouth from its body with His disc. In this way He saved Gajendra, the King of the elephants.
Thus end the Bhaktivedanta purports of the Eighth Canto, Third Chapter, of the Śrīmad-Bhāgavatam, entitled "Gajendra's Prayers of Surrender."
Chapter Four
Gajendra Returns to the Spiritual World
This Fourth Chapter describes the previous birth of Gajendra and the crocodile. It tells how the crocodile became a Gandharva and how Gajendra became an associate of the Supreme Personality of Godhead.
There was a king on the Gandharva planet whose name was Hūhū. Once this King Hūhū was enjoying with women in the water, and while enjoying he pulled the leg of Devala Ṛṣi, who was also taking a bath in the water. Upon this, the sage became very angry and immediately cursed him to become a crocodile. King Hūhū was very sorry when cursed in that way, and he begged pardon from the sage, who in compassion gave him the benediction that he would be freed when Gajendra was delivered by the Personality of Godhead. Thus the crocodile was delivered when killed by Nārāyaṇa.
When Gajendra, by the mercy of the Lord, became one of the Lord's associates in Vaikuṇṭha, he got four hands. This achievement is called sārūpya-mukti, or the liberation of receiving a spiritual body exactly like that of Nārāyaṇa. Gajendra, in his previous birth, had been a great devotee of Lord Viṣṇu. His name was Indradyumna, and he was the King of the Tāmila country. Following the Vedic principles, this King retired from family life and constructed a small cottage in the Malayācala Hills, where he always worshiped the Supreme Personality of Godhead in silence. Agastya Ṛṣi, along with many disciples, once approached King Indradyumna's āśrama, but because the King was meditating on the Supreme Personality of Godhead, he could not receive Agastya Ṛṣi properly. Thus the ṛṣi became very angry and cursed the King to become a dull elephant. In accordance with this curse, the King was born as an elephant, and he forgot all about his previous activities in devotional service. Nonetheless, in his birth as an elephant, when he was dangerously attacked by the crocodile, he remembered his past life in devotional service and remembered a prayer he had learned in that life. Because of this prayer, he again received the mercy of the Lord. Thus he was immediately delivered, and he became one of the Lord's four-handed associates.
Śukadeva Gosvāmī ends this chapter by describing the good fortune of the elephant. Śukadeva Gosvāmī says that by hearing the narration of Gajendra's deliverance, one can also get the opportunity to be delivered. Śukadeva Gosvāmī vividly describes this, and thus the chapter ends.
TEXT 1
śrī-śuka uvāca
tadā devarṣi-gandharvā
brahmeśāna-purogamāḥ
mumucuḥ kusumāsāraṁ
śaṁsantaḥ karma tad dhareḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; tadā-at that time (when Gajendra was delivered); deva-ṛṣi-gandharvāḥ-the demigods, sages and Gandharvas; brahma-īśāna-purogamāḥ-headed by Lord Brahmā and Lord Śiva; mumucuḥ-showered; kusuma-āsāram-a covering of flowers; śaṁsantaḥ-while praising; karma-transcendental activity; tat-that (gajendra-mokṣaṇa); hareḥ-of the Supreme Personality of Godhead.
Śrī Śukadeva Gosvāmī said: When the Lord delivered Gajendra, King of the elephants, all the demigods, sages and Gandharvas, headed by Brahmā and Śiva, praised this activity of the Supreme Personality of Godhead and showered flowers upon both the Lord and Gajendra.
It is evident from this chapter that great sages like Devala Ṛṣi, Nārada Muni and Agastya Muni will sometimes curse someone. The curse of such a personality, however, is in fact a benediction. Both the crocodile, who had been a Gandharva in his previous life, and Gajendra, who had been a king named Indradyumna, were cursed, but both of them benefited. Indradyumna, in his birth as an elephant, attained salvation and became a personal associate of the Lord in Vaikuṇṭha, and the crocodile regained his status as a Gandharva. We find evidence in many places that the curse of a great saint or devotee is not a curse but a benediction.
TEXT 2
nedur dundubhayo divyā
gandharvā nanṛtur jaguḥ
ṛṣayaś cāraṇāḥ siddhās
tuṣṭuvuḥ puruṣottamam
SYNONYMS
neduḥ-vibrated; dundubhayaḥ-kettledrums; divyāḥ-in the sky of the higher planetary system; gandharvāḥ-residents of Gandharvaloka; nanṛtuḥ-danced; jaguḥ-and sang; ṛṣayaḥ-all the saintly sages; cāraṇāḥ-the inhabitants of the Cāraṇa planet; siddhāḥ-the inhabitants of the Siddha planet; tuṣṭuvuḥ-offered prayers; puruṣa-uttamam-to the Supreme Personality of Godhead, Puruṣottama, the best of males.
There was a beating of kettledrums in the heavenly planets, the inhabitants of Gandharvaloka began to dance and sing, while great sages and the inhabitants of Cāraṇaloka and Siddhaloka offered prayers to the Supreme Personality of Godhead, Puruṣottama.
TEXTS 3–4
yo 'sau grāhaḥ sa vai sadyaḥ
paramāścarya-rūpa-dhṛk
mukto devala-śāpena
hūhūr gandharva-sattamaḥ
praṇamya śirasādhīśam
uttama-ślokam avyayam
agāyata yaśo-dhāma
kīrtanya-guṇa-sat-katham
SYNONYMS
yaḥ-he who; asau-that; grāhaḥ-became a crocodile; saḥ-he; vai-indeed; sadyaḥ-immediately; parama-very nice; āścarya-wonderful; rūpa-dhṛk-possessing the form (of his original Gandharva position); muktaḥ-was delivered; devala-śāpena-by the cursing of Devala Ṛṣi; hūhūḥ-whose name was formerly Hūhū; gandharva-sattamaḥ-the best of Gandharvaloka; praṇamya-offering his obeisances; śirasā-by the head; adhīśam-unto the supreme master; uttama-ślokam-who is worshiped by the choicest verses; avyayam-who is the supreme eternal; agāyata-he began to chant; yaśaḥ-dhāma-the glories of the Lord; kīrtanya-guṇa-sat-katham-whose transcendental pastimes and qualities are glorious.
The best of the Gandharvas, King Hūhū, having been cursed by Devala Muni, had become a crocodile. Now, having been delivered by the Supreme Personality of Godhead, he assumed a very beautiful form as a Gandharva. Understanding by whose mercy this had happened, he immediately offered his respectful obeisances with his head and began chanting prayers just suitable for the transcendental Lord, the supreme eternal, who is worshiped by the choicest verses.
The story of how the Gandharva had become a crocodile will be described later. The curse by which the Gandharva took this position was actually a blessing, not a curse. One should not be displeased when a saintly person curses someone, for his curse, indirectly, is a blessing. The Gandharva had the mentality of an inhabitant of the celestial planetary system, and for him to become an associate of the Supreme Lord would have taken millions of long years. However, because he was cursed by Devala Ṛṣi, he became a crocodile and in only one life was fortunate enough to see the Supreme Personality of Godhead face to face and be promoted to the spiritual world to become one of the Lord's associates. Similarly, Gajendra was also delivered by the Supreme Personality of Godhead when he was freed from the curse of Agastya Muni.
TEXT 5
so 'nukampita īśena
parikramya praṇamya tam
lokasya paśyato lokaṁ
svam agān mukta-kilbiṣaḥ
SYNONYMS
saḥ-he (King Hūhū); anukampitaḥ-being favored; īśena-by the Supreme Lord; parikramya-circumambulating; praṇamya-offering his obeisances; tam-unto Him; lokasya-all the demigods and men; paśyataḥ-while seeing; lokam-to the planet; svam-his own; agāt-went back; mukta-being delivered; kilbiṣaḥ-from the reactions of his sin.
Having been favored by the causeless mercy of the Supreme Personality of Godhead and having regained his original form, King Hūhū circumambulated the Lord and offered his obeisances. Then, in the presence of all the demigods, headed by Brahmā, he returned to Gandharvaloka. He had been freed of all sinful reactions.
TEXT 6
gajendro bhagavat-sparśād
vimukto 'jñāna-bandhanāt
prāpto bhagavato rūpaṁ
pīta-vāsāś catur-bhujaḥ
SYNONYMS
gajendraḥ-the King of the elephants, Gajendra; bhagavat-sparśāt-because of being touched by the hand of the Supreme Personality of Godhead; vimuktaḥ-was immediately freed; ajñāna-bandhanāt-from all kinds of ignorance, especially the bodily concept of life; prāptaḥ-achieved; bhagavataḥ-of the Supreme Personality of Godhead; rūpam-the same bodily features; pīta-vāsāḥ-wearing yellow garments; catuḥ-bhujaḥ-and four-handed, with conchshell, disc, club and lotus.
Because Gajendra, King of the elephants, had been touched directly by the hands of the Supreme Personality of Godhead, he was immediately freed of all material ignorance and bondage. Thus he received the salvation of sārūpya-mukti, in which he achieved the same bodily features as the Lord, being dressed in yellow garments and possessing four hands.
If one is favored by the Supreme Personality of Godhead by having his gross body touched by the Lord, his body turns into a spiritual body, and he can go back home, back to Godhead. Gajendra assumed a spiritual body when his body was touched by the Lord. Similarly, Dhruva Mahārāja assumed his spiritual body in this way. Arcanā-paddhati, daily worship of the Deity, provides an opportunity to touch the body of the Supreme Personality of Godhead, and thus it enables one to be fortunate enough to get a spiritual body and go back to Godhead. Not only by touching the body of the Supreme Lord, but simply by hearing about His pastimes, chanting His glories, touching His feet and offering worship-in other words, by serving the Lord somehow or other-one is purified of material contamination. This is the result of touching the Supreme Lord. One who is a pure devotee (anyābhilāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Bhakti-rasāmṛta-sindhu 1.1.111.1.11]), who acts according to the śāstra and the words of the Supreme Personality of Godhead, certainly becomes purified. Like Gajendra, he assumes a spiritual body and returns home, back to Godhead.
TEXT 7
sa vai pūrvam abhūd rājā
pāṇḍyo draviḍa-sattamaḥ
indradyumna iti khyāto
viṣṇu-vrata-parāyaṇaḥ
SYNONYMS
saḥ-this elephant (Gajendra); vai-indeed; pūrvam-formerly; abhūt-was; rājā-a king; pāṇḍyaḥ-of the country known as Pāṇḍya; draviḍa-sat-tamaḥ-the best of those born in Draviḍa-deśa, South India; indradyumnaḥ-by the name Mahārāja Indradyumna; iti-thus; khyātaḥ-celebrated; viṣṇu-vrata-parāyaṇaḥ-who was a first-class Vaiṣṇava, always engaged in the service of the Lord.
This Gajendra had formerly been a Vaiṣṇava and the king of the country known as Pāṇḍya, which is in the province of Draviḍa [South India]. In his previous life, he was known as Indradyumna Mahārāja.
TEXT 8
sa ekadārādhana-kāla ātmavān
gṛhīta-mauna-vrata īśvaraṁ harim
jaṭā-dharas tāpasa āpluto 'cyutaṁ
samarcayām āsa kulācalāśramaḥ
SYNONYMS
saḥ-that Indradyumna Mahārāja; ekadā-once upon a time; ārādhana-kāle-at the time of worshiping the Deity; ātmavān-engaged in devotional service in meditation with great attention; gṛhīta-taken; mauna-vrataḥ-the vow of silence (not talking with anyone); īśvaram-the supreme controller; harim-the Personality of Godhead; jaṭā-dharaḥ-with matted locks; tāpasaḥ-always engaged in austerity; āplutaḥ-always merged in love for the Supreme Personality of Godhead; acyutam-the infallible Lord; samarcayām āsa-was worshiping; kulācala-āśramaḥ-he made his āśrama in Kulācala (the Malaya Hills).
Indradyumna Mahārāja retired from family life and went to the Malaya Hills, where he had a small cottage for his āśrama. He wore matted locks on his head and always engaged in austerities. Once, while observing a vow of silence, he was fully engaged in the worship of the Lord and absorbed in the ecstasy of love of Godhead.
TEXT 9
yadṛcchayā tatra mahā-yaśā muniḥ
samāgamac chiṣya-gaṇaiḥ pariśritaḥ
taṁ vīkṣya tūṣṇīm akṛtārhaṇādikaṁ
rahasy upāsīnam ṛṣiś cukopa ha
SYNONYMS
yadṛcchayā-out of his own will (without being invited); tatra-there; mahā-yaśāḥ-very celebrated, well-known; muniḥ-Agastya Muni; samāgamat-arrived; śiṣya-gaṇaiḥ-by his disciples; pariśritaḥ-surrounded; tam-him; vīkṣya-seeing; tūṣṇīm-silent; akṛta-arhaṇa-ādikam-without offering a respectful reception; rahasi-in a secluded place; upāsīnam-sitting in meditation; ṛṣiḥ-the great sage; cukopa-became very angry; ha-it so happened.
While Indradyumna Mahārāja was engaged in ecstatic meditation, worshiping the Supreme Personality of Godhead, the great sage Agastya Muni arrived there, surrounded by his disciples. When the Muni saw that Mahārāja Indradyumna, who was sitting in a secluded place, remained silent and did not follow the etiquette of offering him a reception, he was very angry.
TEXT 10
tasmā imaṁ śāpam adād asādhur
ayaṁ durātmākṛta-buddhir adya
viprāvamantā viśatāṁ tamisraṁ
yathā gajaḥ stabdha-matiḥ sa eva
SYNONYMS
tasmai-unto Mahārāja Indradyumna; imam-this; śāpam-curse; adāt-he gave; asādhuḥ-not at all gentle; ayam-this; durātmā-degraded soul; akṛta-without education; buddhiḥ-his intelligence; adya-now; vipra-of a brāhmaṇa; avamantā-insulter; viśatām-let him enter; tamisram-darkness; yathā-as; gajaḥ-an elephant; stabdha-matiḥ-possessing blunt intelligence; saḥ-he; eva-indeed.
Agastya Muni then spoke this curse against the King: This King Indradyumna is not at all gentle. Being low and uneducated, he has insulted a brāhmaṇa. May he therefore enter the region of darkness and receive the dull, dumb body of an elephant.
An elephant is very strong, it has a very big body, and it can work very hard and eat a large quantity of food, but its intelligence is not at all commensurate with its size and strength. Thus in spite of so much bodily strength, the elephant works as a menial servant for a human being. Agastya Muni thought it wise to curse the King to become an elephant because the powerful King did not receive Agastya Muni as one is obliged to receive a brāhmaṇa. Yet although Agastya Muni cursed Mahārāja Indradyumna to become an elephant, the curse was indirectly a benediction, for by undergoing one life as an elephant, Indradyumna Mahārāja ended the reactions for all the sins of his previous life. Immediately after the expiry of the elephant's life, he was promoted to Vaikuṇṭhaloka to become a personal associate of the Supreme Personality of Godhead, Nārāyaṇa, in a body exactly like that of the Lord. This is called sārūpya-mukti.
TEXTS 11–12
śrī-śuka uvāca
evaṁ śaptvā gato 'gastyo
bhagavān nṛpa sānugaḥ
indradyumno 'pi rājarṣir
diṣṭaṁ tad upadhārayan
āpannaḥ kauñjarīṁ yonim
ātma-smṛti-vināśinīm
hary-arcanānubhāvena
yad-gajatve 'py anusmṛtiḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus; śaptvā-after cursing; gataḥ-left that place; agastyaḥ-Agastya Muni; bhagavān-so powerful; nṛpa-O King; sa-anugaḥ-with his associates; indradyumnaḥ-King Indradyumna; api-also; rājarṣiḥ-although he was a rājarṣi; diṣṭam-because of past deeds; tat-that curse; upadhārayan-considering; āpannaḥ-got; kauñjarīm-of an elephant; yonim-the species; ātma-smṛti-remembrance of one's identity; vināśinīm-which destroys; hari-the Supreme Personality of Godhead; arcana-anubhāvena-because of worshiping; yat-that; gajatve-in the body of an elephant; api-although; anusmṛtiḥ-the opportunity to remember his past devotional service.
Śukadeva Gosvāmī continued: My dear King, after Agastya Muni had thus cursed King Indradyumna, the Muni left that place along with his disciples. Since the King was a devotee, he accepted Agastya Muni's curse as welcome because it was the desire of the Supreme Personality of Godhead. Therefore, although in his next life he got the body of an elephant, because of devotional service he remembered how to worship and offer prayers to the Lord.
This is the unique position of a devotee of the Supreme Personality of Godhead. Although the King was cursed, he welcomed the curse because a devotee is always aware that nothing can happen without the desire of the Supreme Lord. Although the King was not at fault, Agastya Muni cursed him, and when this happened the King considered it to be due to his past misdeeds. Tat te 'nukampāṁ susamīkṣamāṇaḥ (Bhāg. 10.14.8). This is a practical example of how a devotee thinks. He regards any reverses in life as blessings of the Supreme Personality of Godhead. Therefore, instead of being agitated by such reverses, he continues his activities of devotional service, and Kṛṣṇa takes care of him and enables him to be promoted to the spiritual world, back to Godhead. If a devotee has to suffer the reactions of his past misdeeds, the Supreme Lord arranges for him to be given only a token of these reactions, and very soon he is freed from all the reactions of material contamination. One should therefore adhere to devotional service, and the Lord Himself will very soon see to one's promotion to the spiritual world. A devotee should not be disturbed by unfortunate circumstances, but must continue his regular program, depending on the Lord for everything. The word upadhārayan, "considering," is very significant in this verse. This word indicates that a devotee knows what is what; he understands what is happening in material, conditional life.
TEXT 13
evaṁ vimokṣya gaja-yūtha-pam abja-nābhas
tenāpi pārṣada-gatiṁ gamitena yuktaḥ
gandharva-siddha-vibudhair upagīyamāna-
karmādbhutaṁ sva-bhavanaṁ garuḍāsano 'gāt
SYNONYMS
evam-thus; vimokṣya-delivering; gaja-yūtha-pam-the King of the elephants, Gajendra; abja-nābhaḥ-the Supreme Personality of Godhead, from whose navel sprouts a lotus flower; tena-by him (Gajendra); api-also; pārṣada-gatim-the position of the Lord's associate; gamitena-who had already gotten; yuktaḥ-accompanied; gandharva-by the denizens of Gandharvaloka; siddha-the denizens of Siddhaloka; vibudhaiḥ-and by all great learned sages; upagīyamāna-were being glorified; karma-whose transcendental activities; adbhutam-all-wonderful; sva-bhavanam-to His own abode; garuḍa-āsanaḥ-sitting on the back of Garuḍa; agāt-returned.
Upon delivering the King of the elephants from the clutches of the crocodile, and from material existence, which resembles a crocodile, the Lord awarded him the status of sārūpya-mukti. In the presence of the Gandharvas, the Siddhas and the other demigods, who were praising the Lord for His wonderful transcendental activities, the Lord, sitting on the back of His carrier, Garuḍa, returned to His all-wonderful abode and took Gajendra with Him.
In this verse the word vimokṣya is significant. For a devotee, mokṣa or mukti-salvation-means getting the position of the Lord's associate. The impersonalists are satisfied to get the liberation of merging in the Brahman effulgence, but for a devotee, mukti (liberation) means not to merge in the effulgence of the Lord, but to be directly promoted to the Vaikuṇṭha planets and to become an associate of the Lord. In this regard, there is a relevant verse in Śrīmad-Bhāgavatam (10.14.8):
tat te 'nukampāṁ susamīkṣamāṇo
bhuñjāna evātma-kṛtaṁ vipākam
hṛd-vāg-vapurbhir vidadhan namas te
jīveta yo mukti-pade sa dāya-bhāk
"One who seeks Your compassion and thus tolerates all kinds of adverse conditions due to the karma of his past deeds, who engages always in Your devotional service with his mind, words and body, and who always offers obeisances unto You, is certainly a bona fide candidate for liberation." A devotee who tolerates everything in this material world and patiently executes his devotional service can become mukti-pade sa dāya-bhāk, a bona fide candidate for liberation. The word dāya-bhāk refers to a hereditary right to the Lord's mercy. A devotee must simply engage in devotional service, not caring about material situations. Then he automatically becomes a rightful candidate for promotion to Vaikuṇṭhaloka. The devotee who renders unalloyed service to the Lord gets the right to be promoted to Vaikuṇṭhaloka, just as a son inherits the property of his father.
When a devotee gets liberation, he becomes free from material contamination and engages as a servant of the Lord. This is explained in Śrīmad-Bhāgavatam (2.10.6): muktir hitvānyathā rūpaṁ svarūpena vyavasthitiḥ. The word svarūpa refers to sārūpya-mukti-going back home, back to Godhead, and remaining the Lord's eternal associate, having regained a spiritual body exactly resembling that of the Lord, with four hands, holding the śaṅkha, cakra, gadā and padma. The difference between the mukti of the impersonalist and that of the devotee is that the devotee is immediately appointed an eternal servant of the Lord, whereas the impersonalist, although merging in the effulgence of the brahmajyoti, is still insecure and therefore generally falls again to this material world. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ (Bhāg. 10.2.32). Although the impersonalist rises to the Brahman effulgence and enters into that effulgence, he has no engagement in the service of the Lord, and therefore he is again attracted to materialistic philanthropic activities. Thus he comes down to open hospitals and educational institutions, feed poor men and perform similar materialistic activities, which the impersonalist thinks are more precious than serving the Supreme Personality of Godhead. Anādṛta-yuṣmad-aṅghrayaḥ. The impersonalists do not think that the service of the Lord is more valuable than serving the poor man or starting a school or hospital. Although they say brahma satyaṁ jagan mithyā-"Brahman is real, and the material world is false"-they are nonetheless very eager to serve the false material world and neglect the service of the lotus feet of the Supreme Personality of Godhead.
TEXT 14
etan mahā-rāja taverito mayā
kṛṣṇānubhāvo gaja-rāja-mokṣaṇam
svargyaṁ yaśasyaṁ kali-kalmaṣāpahaṁ
duḥsvapna-nāśaṁ kuru-varya śṛṇvatām
SYNONYMS
etat-this; mahā-rāja-O King Parīkṣit; tava-unto you; īritaḥ-described; mayā-by me; kṛṣṇa-anubhāvaḥ-the unlimited potency of Lord Kṛṣṇa (by which He can deliver a devotee); gaja-rāja-mokṣaṇam-delivering the King of the elephants; svargyam-giving elevation to higher planetary systems; yaśasyam-increasing one's reputation as a devotee; kali-kalmaṣa-apaham-diminishing the contamination of the Kali-yuga; duḥsvapna-nāśam-counteracting the causes of bad dreams; kuru-varya-O best among the Kurus; śṛṇvatām-of persons who hear this narration.
My dear King Parīkṣit, I have now described the wonderful power of Kṛṣṇa, as displayed when the Lord delivered the King of the elephants. O best of the Kuru dynasty, those who hear this narration become fit to be promoted to the higher planetary systems. Simply because of hearing this narration, they gain a reputation as devotees, they are unaffected by the contamination of Kali-yuga, and they never see bad dreams.
TEXT 15
yathānukīrtayanty etac
chreyas-kāmā dvijātayaḥ
śucayaḥ prātar utthāya
duḥsvapnādy-upaśāntaye
SYNONYMS
yathā-without deviation; anukīrtayanti-they chant; etat-this narration of the deliverance of Gajendra; śreyaḥ-kāmāḥ-persons who desire their own auspiciousness; dvi-jātayaḥ-the twice-born (brāhmaṇas, kṣatriyas and vaiśyas); śucayaḥ-especially the brāhmaṇas, who are always clean; prātaḥ-in the morning; utthāya-after getting up from sleep; duḥsvapna-ādi-beginning with sleeping badly at night; upaśāntaye-to counteract all troublesome positions.
Therefore, after getting up from bed in the morning, those who desire their own welfare-especially the brāhmaṇas, kṣatriyas, vaiśyas and in particular the brāhmaṇa Vaiṣṇavas-should chant this narration as it is, without deviation, to counteract the troubles of bad dreams.
Every verse in the Vedic literature, especially in the Śrīmad-Bhāgavatam and Bhagavad-gītā, is a Vedic mantra. Here the words yathānukīrtayanti are used to recommend that this literature be presented as it is. Unscrupulous persons, however, deviate from the actual narration and interpret the text in their own way with grammatical jugglery. Such deviations are to be avoided. This is a Vedic injunction supported by Śukadeva Gosvāmī, one of the mahājanas, or authorities. He says, yathānukīrtayanti: one should recite the mantra as it is, without deviation, for then one will be eligible to rise to the platform of all good fortune. Śukadeva Gosvāmī especially recommends that those who are brāhmaṇas (śucayaḥ) recite all these mantras after rising from bed in the morning.
Because of sinful activities, at night we have bad dreams, which are very troublesome. Indeed, Mahārāja Yudhiṣṭhira was obliged to see hell because of a slight deviation from devotional service to the Lord. Therefore, duḥsvapna-bad dreams-occur because of sinful activities. A devotee sometimes accepts a sinful person as his disciple, and to counteract the sinful reactions he accepts from the disciple, he has to see a bad dream. Nonetheless, the spiritual master is so kind that in spite of having bad dreams due to the sinful disciple, he accepts this troublesome business for the deliverance of the victims of Kali-yuga. After initiation, therefore, a disciple should be extremely careful not to commit again any sinful act that might cause difficulties for himself and the spiritual master. Before the Deity, before the fire, before the spiritual master and before the Vaiṣṇavas, the honest disciple promises to refrain from all sinful activity. Therefore he must not again commit sinful acts and thus create a troublesome situation.
TEXT 16
idam āha hariḥ prīto
gajendraṁ kuru-sattama
śṛṇvatāṁ sarva-bhūtānāṁ
sarva-bhūta-mayo vibhuḥ
SYNONYMS
idam-this; āha-said; hariḥ-the Supreme Personality of Godhead; prītaḥ-being pleased; gajendram-unto Gajendra; kuru-sat-tama-O best of the Kuru dynasty; śṛṇvatām-hearing; sarva-bhūtānām-in the presence of everyone; sarva-bhūta-mayaḥ-all-pervading Personality of Godhead; vibhuḥ-the great.
O best of the Kuru dynasty, the Supreme Personality of Godhead, the Supersoul of everyone, being thus pleased, addressed Gajendra in the presence of everyone there. He spoke the following blessings.
TEXTS 17–24
śrī-bhagavān uvāca
ye māṁ tvāṁ ca saraś cedaṁ
giri-kandara-kānanam
vetra-kīcaka-veṇūnāṁ
gulmāni sura-pādapān
śṛṅgāṇīmāni dhiṣṇyāni
brahmaṇo me śivasya ca
kṣīrodaṁ me priyaṁ dhāma
śveta-dvīpaṁ ca bhāsvaram
śrīvatsaṁ kaustubhaṁ mālāṁ
gadāṁ kaumodakīṁ mama
sudarśanaṁ pāñcajanyaṁ
suparṇaṁ patageśvaram
śeṣaṁ ca mat-kalāṁ sūkṣmāṁ
śriyaṁ devīṁ mad-āśrayām
brahmāṇaṁ nāradam ṛṣiṁ
bhavaṁ prahrādam eva ca
matsya-kūrma-varāhādyair
avatāraiḥ kṛtāni me
karmāṇy ananta-puṇyāni
sūryaṁ somaṁ hutāśanam
praṇavaṁ satyam avyaktaṁ
go-viprān dharmam avyayam
dākṣāyaṇīr dharma-patnīḥ
soma-kaśyapayor api
gaṅgāṁ sarasvatīṁ nandāṁ
kālindīṁ sita-vāraṇam
dhruvaṁ brahma-ṛṣīn sapta
puṇya-ślokāṁś ca mānavān
utthāyāpara-rātrānte
prayatāḥ susamāhitāḥ
smaranti mama rūpāṇi
mucyante te 'ṁhaso 'khilāt
SYNONYMS
śrī-bhagavān uvāca-the Supreme Personality of Godhead said; ye-those who; mām-Me; tvām-you; ca-also; saraḥ-lake; ca-also; idam-this; giri-hill (Trikūṭa Mountain); kandara-caves; kānanam-gardens; vetra-of cane; kīcaka-hollow bamboo; veṇūnām-and of another kind of bamboo; gulmāni-clusters; sura-pādapān-celestial trees; śṛṅgāṇi-the peaks; imāni-these; dhiṣṇyāni-abodes; brahmaṇaḥ-of Lord Brahmā; me-of Me; śivasya-of Lord Śiva; ca-also; kṣīra-udam-the ocean of milk; me-My; priyam-very dear; dhāma-place; śveta-dvīpam-known as the white island; ca-also; bhāsvaram-always brilliant with spiritual rays; śrīvatsam-the mark named Śrīvatsa; kaustubham-the Kaustubha gem; mālām-garland; gadām-club; kaumodakīm-known as Kaumodakī; mama-My; sudarśanam-Sudarśana disc; pāñcajanyam-conchshell named Pāñcajanya; suparṇam-Garuḍa; pataga-īśvaram-the king of all birds; śeṣam-the resting place Śeṣa Nāga; ca-and; mat-kalām-My expanded part; sūkṣmām-very subtle; śriyam devīm-the goddess of fortune; mat-āśrayām-all dependent upon Me; brahmāṇam-Lord Brahmā; nāradam ṛṣim-the great saint Nārada Muni; bhavam-Lord Śiva; prahrādam eva ca-as well as Prahlāda; matsya-the Matsya incarnation; kūrma-the Kūrma incarnation; varāha-the boar incarnation; ādyaiḥ-and so on; avatāraiḥ-by different incarnations; kṛtāni-done; me-My; karmāṇi-activities; ananta-unlimited; puṇyāni-auspicious, pious; sūryam-the sun-god; somam-the moon-god; hutāśanam-the fire-god; praṇavam-the oṁkāra mantra; satyam-the Absolute Truth; avyaktam-the total material energy; go-viprān-the cows and brāhmaṇas; dharmam-devotional service; avyayam-never ending; dākṣāyaṇīḥ-the daughters of Dakṣa; dharma-patnīḥ-bona fide wives; soma-of the moon-god; kaśyapayoḥ-and of the great ṛṣi Kaśyapa; api-also; gaṅgām-the River Ganges; sarasvatīm-the River Sarasvatī; nandām-the River Nandā; kālindīm-the River Yamunā; sita-vāraṇam-the elephant Airāvata; dhruvam-Dhruva Mahārāja; brahma-ṛṣīn-great ṛṣis; sapta-seven; puṇya-ślokān-extremely pious; ca-and; mānavān-human beings; utthāya-getting up; apara-rātra-ante-at the end of the night; prayatāḥ-being very careful; su-samāhitāḥ-with concentrated minds; smaranti-remember; mama-My; rūpāṇi-forms; mucyante-are delivered; te-such persons; aṁhasaḥ-from sinful reactions; akhilāt-of all kinds.
The Supreme Personality of Godhead said: Freed from all sinful reactions are those who rise from bed at the end of night, early in the morning, and fully concentrate their minds with great attention upon My form; your form; this lake; this mountain; the caves; the gardens; the cane plants; the bamboo plants; the celestial trees; the residential quarters of Me, Lord Brahmā and Lord Śiva; the three peaks of Trikūṭa Mountain, made of gold, silver and iron; My very pleasing abode [the ocean of milk]; the white island, Śvetadvīpa, which is always brilliant with spiritual rays; My mark of Śrīvatsa; the Kaustubha gem; My Vaijayantī garland; My club, Kaumodakī; My Sudarśana disc and Pāñcajanya conchshell; My bearer, Garuḍa, the king of the birds; My bed, Śeṣa Nāga; My expansion of energy the goddess of fortune; Lord Brahmā; Nārada Muni; Lord Śiva; Prahlāda; My incarnations like Matsya, Kūrma and Varāha; My unlimited all-auspicious activities, which yield piety to he who hears them; the sun; the moon; fire; the mantra oṁkāra; the Absolute Truth; the total material energy; the cows and brāhmaṇas; devotional service; the wives of Soma and Kaśyapa, who are all daughters of King Dakṣa; the Rivers Ganges, Sarasvatī, Nandā and Yamunā [Kālindī]; the elephant Airāvata; Dhruva Mahārāja; the seven ṛṣis; and the pious human beings.
TEXT 25
ye māṁ stuvanty anenāṅga
pratibudhya niśātyaye
teṣāṁ prāṇātyaye cāhaṁ
dadāmi vipulāṁ gatim
SYNONYMS
ye-those who; mām-unto Me; stuvanti-offer prayers; anena-in this way; aṅga-O King; pratibudhya-getting up; niśa-atyaye-at the end of night; teṣām-for them; prāṇa-atyaye-at the time of death; ca-also; aham-I; dadāmi-give; vipulām-the eternal, unlimited; gatim-transferral to the spiritual world.
My dear devotee, unto those who rise from bed at the end of night and offer Me the prayers offered by you, I give an eternal residence in the spiritual world at the end of their lives.
TEXT 26
śrī-śuka uvāca
ity ādiśya hṛṣīkeśaḥ
prādhmāya jalajottamam
harṣayan vibudhānīkam
āruroha khagādhipam
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; ādiśya-advising; hṛṣīkeśaḥ-the Supreme Personality of Godhead, known as Hṛṣīkeśa; prādhmāya-blowing; jala-ja-uttamam-the conchshell, the best of the aquatics; harṣayan-pleasing; vibudha-anīkam-the host of demigods, headed by Lord Brahmā and Lord Śiva; āruroha-got up; khaga-adhipam-on the back of Garuḍa.
Śrī Śukadeva Gosvāmī continued: After giving this instruction, the Lord, who is known as Hṛṣīkeśa, bugled with His Pāñcajanya conchshell, in this way pleasing all the demigods, headed by Lord Brahmā. Then He mounted the back of His carrier, Garuḍa.
Thus end the Bhaktivedanta purports of the Eighth Canto, Fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "Gajendra Returns to the Spiritual World."
Chapter Five
The Demigods Appeal to the Lord for Protection
This chapter describes the fifth and sixth Manus, and it also describes the prayers of the demigods and the curse of Durvāsā Muni.
The brother of Tāmasa, the fourth Manu, who has previously been described, was the fifth Manu, Raivata. The sons of Raivata included Arjuna, Bali and Vindhya. During the reign of this Manu, Indra, the King of heaven, was known as Vibhu. Among the demigods were the Bhūtarayas, and among the seven ṛṣis were Hiraṇyaromā, Vedaśirā and Ūrdhvabāhu. The ṛṣi known as Śubhra, by his wife, Vikuṇṭhā, gave birth to the Supreme Personality of Godhead, Vaikuṇṭha. This Supreme Personality of Godhead manifested a Vaikuṇṭha planet at the request of Ramādevī. His power and activities are mentioned in the Third Canto.
The sixth Manu was Cākṣuṣa, the son of Cakṣu Manu. Among the sons of the sixth Manu were Pūru, Pūruṣa and Sudyumna. During the reign of this Manu, Mantradruma was Indra, the King of the heavenly planets. Among the demigods were the Āpyas, and among the seven ṛṣis were Haviṣmān and Vīraka. The wife of Vairāja, whose name was Devasambhūti, gave birth to Ajita, an incarnation of the Supreme Personality of Godhead. This Ajita, taking the shape of a tortoise and holding the mountain known as Mandara on His back, churned the ocean and produced nectar for the demigods.
Mahārāja Parīkṣit was very eager to hear about the churning of the ocean, and therefore Śukadeva Gosvāmī began to explain to him how the demigods, having been cursed by Durvāsā Muni, were defeated in battle by the asuras. When the demigods were deprived of their heavenly kingdom, they went to the assembly house of Lord Brahmā and informed Lord Brahmā of what had happened. Then Brahmā, along with all the demigods, went to the shore of the ocean of milk and offered prayers to Kṣīrodakaśāyī Viṣṇu.
TEXT 1
śrī-śuka uvāca
rājann uditam etat te
hareḥ karmāgha-nāśanam
gajendra-mokṣaṇaṁ puṇyaṁ
raivataṁ tv antaraṁ śṛṇu
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; rājan-O King; uditam-already described; etat-this; te-unto you; hareḥ-of the Lord; karma-activity; agha-nāśanam-by hearing which one can be freed from all misfortune; gajendra-mokṣaṇam-deliverance of Gajendra, the King of the elephants; puṇyam-very pious to hear and describe; raivatam-about Raivata Manu; tu-but; antaram-in this millennium; śṛṇu-kindly hear from me.
Śukadeva Gosvāmī continued: O King, I have described to you the pastime of Gajendra-mokṣaṇa, which is most pious to hear. By hearing of such activities of the Lord, one can be freed from all sinful reactions. Now please listen as I describe Raivata Manu.
TEXT 2
pañcamo raivato nāma
manus tāmasa-sodaraḥ
bali-vindhyādayas tasya
sutā hārjuna-pūrvakāḥ
SYNONYMS
pañcamaḥ-the fifth; raivataḥ-Raivata; nāma-by the name; manuḥ-Manu; tāmasa-sodaraḥ-the brother of Tāmasa Manu; bali-Bali; vindhya-Vindhya; ādayaḥ-and so on; tasya-his; sutāḥ-sons; ha-certainly; arjuna-Arjuna; pūrvakāḥ-heading all the sons.
The brother of Tāmasa Manu was the fifth Manu, named Raivata. His sons were headed by Arjuna, Bali and Vindhya.
TEXT 3
vibhur indraḥ sura-gaṇā
rājan bhūtarayādayaḥ
hiraṇyaromā vedaśirā
ūrdhvabāhv-ādayo dvijāḥ
SYNONYMS
vibhuḥ-Vibhu; indraḥ-the King of heaven; sura-gaṇāḥ-the demigods; rājan-O King; bhūtaraya-ādayaḥ-headed by the Bhūtarayas; hiraṇyaromā-Hiraṇyaromā; vedaśirā-Vedaśirā; ūrdhvabāhu-Ūrdhvabāhu; ādayaḥ-and others; dvijāḥ-the brāhmaṇas or ṛṣis who occupied the seven planets.
O King, in the millennium of Raivata Manu the King of heaven was known as Vibhu, among the demigods were the Bhūtarayas, and among the seven brāhmaṇas who occupied the seven planets were Hiraṇyaromā, Vedaśirā and Ūrdhvabāhu.
TEXT 4
patnī vikuṇṭhā śubhrasya
vaikuṇṭhaiḥ sura-sattamaiḥ
tayoḥ sva-kalayā jajñe
vaikuṇṭho bhagavān svayam
SYNONYMS
patnī-the wife; vikuṇṭhā-named Vikuṇṭhā; śubhrasya-of Śubhra; vaikuṇṭhaiḥ-with the Vaikuṇṭhas; sura-sat-tamaiḥ-demigods; tayoḥ-by Vikuṇṭhā and Śubhra; sva-kalayā-with plenary expansions; jajñe-appeared; vaikuṇṭhaḥ-the Lord; bhagavān-the Supreme Personality of Godhead; svayam-personally.
From the combination of Śubhra and his wife, Vikuṇṭhā, there appeared the Supreme Personality of Godhead, Vaikuṇṭha, along with demigods who were His personal plenary expansions.
TEXT 5
vaikuṇṭhaḥ kalpito yena
loko loka-namaskṛtaḥ
ramayā prārthyamānena
devyā tat-priya-kāmyayā
SYNONYMS
vaikuṇṭhaḥ-a Vaikuṇṭha planet; kalpitaḥ-was constructed; yena-by whom; lokaḥ-planet; loka-namaskṛtaḥ-worshiped by all people; ramayā-by Ramā, the goddess of fortune; prārthyamānena-being so requested; devyā-by the goddess; tat-her; priya-kāmyayā-just to please.
Just to please the goddess of fortune, the Supreme Personality of Godhead, Vaikuṇṭha, at her request, created another Vaikuṇṭha planet, which is worshiped by everyone.
Śrīla Viśvanātha Cakravartī Ṭhākura remarks here that this Vaikuṇṭha planet, like Śrīmad-Bhāgavatam, appears and is said to be born or created, but both Śrīmad-Bhāgavatam and Vaikuṇṭha eternally exist beyond the material universes, which are enveloped by eight kinds of coverings. As described in the Second Canto, Lord Brahmā saw Vaikuṇṭha before the creation of the universe. Vīrarāghava Ācārya mentions that this Vaikuṇṭha is within the universe. It is situated above the mountain known as Lokāloka. This planet is worshiped by everyone.
TEXT 6
tasyānubhāvaḥ kathito
guṇāś ca paramodayāḥ
bhaumān reṇūn sa vimame
yo viṣṇor varṇayed guṇān
SYNONYMS
tasya-of the Supreme Personality of Godhead appearing as Vaikuṇṭha; anubhāvaḥ-great activities; kathitaḥ-were explained; guṇāḥ-transcendental qualities; ca-also; parama-udayāḥ-greatly glorious; bhaumān-earthly; reṇūn-particles; saḥ-someone; vimame-can count; yaḥ-such a person; viṣṇoḥ-of Lord Viṣṇu; varṇayet-can count; guṇān-the transcendental qualities.
Although the great activities and transcendental qualities of the Supreme Personality of Godhead's various incarnations are wonderfully described, sometimes we are unable to understand them. Yet everything is possible for Lord Viṣṇu. If one could count the atoms of the universe, then he could count the qualities of the Supreme Personality of Godhead. But no one can count the atoms of the universe, nor can anyone count the transcendental qualities of the Lord.
The Lord's glorious activities referred to in this connection took place after His personal bodyguards Jaya and Vijaya became Daityas, having been cursed by the great sages Sanaka, Sanātana, Sanat-kumāra and Sanandana. Jaya, as Hiraṇyākṣa, had to fight with Varāhadeva, and that same Varāhadeva is mentioned in regard to the Raivata millennium. The fighting, however, took place during the reign of the first Manu, Svāyambhuva. Therefore according to some authorities there are two Varāhas. According to others, however, Varāha appeared during the regime of Svāyambhuva Manu and stayed in the water until that of Raivata Manu. Some may doubt that this could be possible, but the answer is that everything is possible. If one could count the atoms within the universe, one could count the qualities of Lord Viṣṇu. But the atoms of the universe are impossible for anyone to count, and similarly no one can count the transcendental qualities of the Lord.
TEXT 7
ṣaṣṭhaś ca cakṣuṣaḥ putraś
cākṣuṣo nāma vai manuḥ
pūru-pūruṣa-sudyumna-
pramukhāś cākṣuṣātmajāḥ
SYNONYMS
ṣaṣṭhaḥ-the sixth; ca-and; cakṣuṣaḥ-of Cakṣu; putraḥ-the son; cākṣuṣaḥ-Cākṣuṣa; nāma-named; vai-indeed; manuḥ-Manu; pūru-Pūru; pūruṣa-Pūruṣa; sudyumna-Sudyumna; pramukhāḥ-headed by; cākṣuṣa-ātma-jāḥ-the sons of Cākṣuṣa.
The son of Cakṣu known as Cākṣuṣa was the sixth Manu. He had many sons, headed by Pūru, Pūruṣa and Sudyumna.
TEXT 8
indro mantradrumas tatra
devā āpyādayo gaṇāḥ
munayas tatra vai rājan
haviṣmad-vīrakādayaḥ
SYNONYMS
indraḥ-the King of heaven; mantradrumaḥ-known as Mantradruma; tatra-in that sixth manvantara; devāḥ-the demigods; āpya-ādayaḥ-the Āpyas and others; gaṇāḥ-that assembly; munayaḥ-the seven sages; tatra-there; vai-indeed; rājan-O King; haviṣmat-of the name Haviṣmān; vīraka-ādayaḥ-Vīraka and others.
During the reign of Cākṣuṣa Manu, the King of heaven was known as Mantradruma. Among the demigods were the Āpyas, and among the great sages were Haviṣmān and Vīraka.
TEXT 9
tatrāpi devasambhūtyāṁ
vairājasyābhavat sutaḥ
ajito nāma bhagavān
aṁśena jagataḥ patiḥ
SYNONYMS
tatra api-again in that sixth manvantara; devasambhūtyām-by Devasambhūti; vairājasya-by her husband, Vairāja; abhavat-there was; sutaḥ-a son; ajitaḥ nāma-by the name Ajita; bhagavān-the Supreme Personality of Godhead; aṁśena-partially; jagataḥ patiḥ-the master of the universe.
In this sixth manvantara millennium, Lord Viṣṇu, the master of the universe, appeared in His partial expansion. He was begotten by Vairāja in the womb of his wife, Devasambhūti, and His name was Ajita.
TEXT 10
payodhiṁ yena nirmathya
surāṇāṁ sādhitā sudhā
bhramamāṇo 'mbhasi dhṛtaḥ
kūrma-rūpeṇa mandaraḥ
SYNONYMS
payodhim-the ocean of milk; yena-by whom; nirmathya-by churning; surāṇām-of the demigods; sādhitā-produced; sudhā-nectar; bhramamāṇaḥ-moving here and there; ambhasi-within the water; dhṛtaḥ-was staying; kūrma-rūpeṇa-in the form of a tortoise; mandaraḥ-the mountain known as Mandara.
By churning the ocean of milk, Ajita produced nectar for the demigods. In the form of a tortoise, He moved here and there, carrying on His back the great mountain known as Mandara.
TEXTS 11–12
śrī-rājovāca
yathā bhagavatā brahman
mathitaḥ kṣīra-sāgaraḥ
yad-arthaṁ vā yataś cādriṁ
dadhārāmbucarātmanā
yathāmṛtaṁ suraiḥ prāptaṁ
kiṁ cānyad abhavat tataḥ
etad bhagavataḥ karma
vadasva paramādbhutam
SYNONYMS
śrī-rājā uvāca-King Parīkṣit inquired; yathā-as; bhagavatā-by the Supreme Personality of Godhead; brahman-O learned brāhmaṇa; mathitaḥ-churned; kṣīra-sāgaraḥ-the ocean of milk; yat-artham-what was the purpose; vā-either; yataḥ-wherefrom, for what reason; ca-and; adrim-the mountain (Mandara); dadhāra-was staying; ambucara-ātmanā-in the form of a tortoise; yathā-as; amṛtam-nectar; suraiḥ-by the demigods; prāptam-was achieved; kim-what; ca-and; anyat-other; abhavat-became; tataḥ-thereafter; etat-all these; bhagavataḥ-of the Supreme Personality of Godhead; karma-pastimes, activities; vadasva-kindly describe; parama-adbhutam-because they are so wonderful.
King Parīkṣit inquired: O great brāhmaṇa, Śukadeva Gosvāmī, why and how did Lord Viṣṇu churn the ocean of milk? For what reason did He stay in the water as a tortoise and hold up Mandara Mountain? How did the demigods obtain the nectar, and what other things were produced from the churning of the ocean? Kindly describe all these wonderful activities of the Lord.
TEXT 13
tvayā saṅkathyamānena
mahimnā sātvatāṁ pateḥ
nātitṛpyati me cittaṁ
suciraṁ tāpa-tāpitam
SYNONYMS
tvayā-by Your Holiness; saṅkathyamānena-being described; mahimnā-by all the glories; sātvatām pateḥ-of the Supreme Personality of Godhead, the master of the devotees; na-not; ati-tṛpyati-is sufficiently satisfied; me-my; cittam-heart; suciram-for such a long time; tāpa-by miseries; tāpitam-being distressed.
My heart, which is disturbed by the three miserable conditions of material life, is not yet sated with hearing you describe the glorious activities of the Lord, the Supreme Personality of Godhead, who is the master of the devotees.
TEXT 14
śrī-sūta uvāca
sampṛṣṭo bhagavān evaṁ
dvaipāyana-suto dvijāḥ
abhinandya harer vīryam
abhyācaṣṭuṁ pracakrame
SYNONYMS
śrī-sūtaḥ uvāca-Śrī Sūta Gosvāmī said; sampṛṣṭaḥ-being questioned; bhagavān-Śukadeva Gosvāmī; evam-thus; dvaipāyana-sutaḥ-the son of Vyāsadeva; dvi-jāḥ-O brāhmaṇas assembled here; abhinandya-congratulating Mahārāja Parīkṣit; hareḥ vīryam-the glories of the Supreme Personality of Godhead; abhyācaṣṭum-to describe; pracakrame-endeavored.
Śrī Sūta Gosvāmī said: O learned brāhmaṇas assembled here at Naimiṣāraṇya, when Śukadeva Gosvāmī, the son of Dvaipāyana, was thus questioned by the King, he congratulated the King and then endeavored to describe further the glories of the Supreme Personality of Godhead.
TEXTS 15–16
śrī-śuka uvāca
yadā yuddhe 'surair devā
badhyamānāḥ śitāyudhaiḥ
gatāsavo nipatitā
nottiṣṭheran sma bhūriśaḥ
yadā durvāsaḥ śāpena
sendrā lokās trayo nṛpa
niḥśrīkāś cābhavaṁs tatra
neśur ijyādayaḥ kriyāḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; yadā-when; yuddhe-in the fighting; asuraiḥ-by the demons; devāḥ-the demigods; badhyamānāḥ-besieged; śita-āyudhaiḥ-by serpent weapons; gata-āsavaḥ-almost dead; nipatitāḥ-some of them having fallen; na-not; uttiṣṭheran-got up again; sma-so became; bhūriśaḥ-the majority of them; yadā-when; durvāsaḥ-of Durvāsā Muni; śāpena-with the curse; sa-indrāḥ-with Indra; lokāḥ trayaḥ-the three worlds; nṛpa-O King; niḥśrīkāḥ-without any material opulence; ca-also; abhavan-became; tatra-at that time; neśuḥ-could not be performed; ijya-ādayaḥ-sacrifices; kriyāḥ-ritualistic ceremonies.
Śukadeva Gosvāmī said: When the asuras, with their serpent weapons, severely attacked the demigods in a fight, many of the demigods fell and lost their lives. Indeed, they could not be revived. At that time, O King, the demigods had been cursed by Durvāsā Muni, the three worlds were poverty-stricken, and therefore ritualistic ceremonies could not be performed. The effects of this were very serious.
It is described that while Durvāsā Muni was passing on the road, he saw Indra on the back of his elephant and was pleased to offer Indra a garland from his own neck. Indra, however, being too puffed up, took the garland, and without respect for Durvāsā Muni, he placed it on the trunk of his carrier elephant. The elephant, being an animal, could not understand the value of the garland, and thus the elephant threw the garland between its legs and smashed it. Seeing this insulting behavior, Durvāsā Muni immediately cursed Indra to be poverty-stricken, bereft of all material opulence. Thus the demigods, afflicted on one side by the fighting demons and on the other by the curse of Durvāsā Muni, lost all the material opulences in the three worlds.
To be extremely opulent in materialistic advancement is sometimes very risky. The materially opulent person does not care about anyone, and thus he commits offenses to great personalities, such as devotees and great saints. This is the way of material opulence. As described by Śukadeva Gosvāmī, dhana-durmadāndha: too much wealth makes one blind. This happens even to Indra in his heavenly kingdom, and what to speak of others in this material world? When one is materially opulent, he should learn to be sober and well-behaved toward Vaiṣṇavas and saintly persons; otherwise he will fall down.
TEXTS 17–18
niśāmyaitat sura-gaṇā
mahendra-varuṇādayaḥ
nādhyagacchan svayaṁ mantrair
mantrayanto viniścitam
tato brahma-sabhāṁ jagmur
meror mūrdhani sarvaśaḥ
sarvaṁ vijñāpayāṁ cakruḥ
praṇatāḥ parameṣṭhine
SYNONYMS
niśāmya-hearing; etat-this incident; sura-gaṇāḥ-all the demigods; mahā-indra-King Indra; varuṇa-ādayaḥ-Varuṇa and other demigods; na-not; adhyagacchan-reached; svayam-personally; mantraiḥ-by deliberation; mantrayantaḥ-discussing; viniścitam-a real conclusion; tataḥ-thereupon; brahma-sabhām-to the assembly of Lord Brahmā; jagmuḥ-they went; meroḥ-of Sumeru Mountain; mūrdhani-on the top; sarvaśaḥ-all of them; sarvam-everything; vijñāpayām cakruḥ-they informed; praṇatāḥ-offered obeisances; parameṣṭhine-unto Lord Brahmā.
Lord Indra, Varuṇa and the other demigods, seeing their lives in such a state, consulted among themselves, but they could not find any solution. Then all the demigods assembled and went together to the peak of Sumeru Mountain. There, in the assembly of Lord Brahmā, they fell down to offer Lord Brahmā their obeisances, and then they informed him of all the incidents that had taken place.
TEXTS 19–20
sa vilokyendra-vāyv-ādīn
niḥsattvān vigata-prabhān
lokān amaṅgala-prāyān
asurān ayathā vibhuḥ
samāhitena manasā
saṁsmaran puruṣaṁ param
uvācotphulla-vadano
devān sa bhagavān paraḥ
SYNONYMS
saḥ-Lord Brahmā; vilokya-looking over; indra-vāyu-ādīn-all the demigods, headed by Lord Indra and Vāyu; niḥsattvān-bereft of all spiritual potency; vigata-prabhān-bereft of all effulgence; lokān-all the three worlds; amaṅgala-prāyān-merged into misfortune; asurān-all the demons; ayathāḥ-flourishing; vibhuḥ-Lord Brahmā, the supreme within this material world; samāhitena-by full adjustment; manasā-of the mind; saṁsmaran-remembering again and again; puruṣam-the Supreme Person; param-transcendental; uvāca-said; utphulla-vadanaḥ-bright-faced; devān-unto the demigods; saḥ-he; bhagavān-the most powerful; paraḥ-of the demigods.
Upon seeing that the demigods were bereft of all influence and strength and that the three worlds were consequently devoid of auspiciousness, and upon seeing that the demigods were in an awkward position whereas all the demons were flourishing, Lord Brahmā, who is above all the demigods and who is most powerful, concentrated his mind on the Supreme Personality of Godhead. Thus being encouraged, he became bright-faced and spoke to the demigods as follows.
After hearing from the demigods the real situation, Lord Brahmā was very much concerned because the demons were unnecessarily so powerful. When demons become powerful, the entire world is placed in an awkward position because demons are simply interested in their own sense gratification and not in the welfare of the world. Demigods or devotees, however, are concerned with the welfare of all living beings. Śrīla Rūpa Gosvāmī, for example, left his ministership and went to Vṛndāvana for the benefit of the entire world (lokānāṁ hita-kāriṇau). This is the nature of a saintly person or demigod. Even impersonalists think of the welfare of all people. Thus Brahmā was very much concerned at seeing the demons in power.
TEXT 21
ahaṁ bhavo yūyam atho 'surādayo
manuṣya-tiryag-druma-gharma-jātayaḥ
yasyāvatārāṁśa-kalā-visarjitā
vrajāma sarve śaraṇaṁ tam avyayam
SYNONYMS
aham-I; bhavaḥ-Lord Śiva; yūyam-all of you demigods; atho-as well as; asura-ādayaḥ-demons and others; manuṣya-the human beings; tiryak-the animals; druma-the trees and plants; gharma-jātayaḥ-as well as the insects and germs born of perspiration; yasya-of whom (the Supreme Personality of Godhead); avatāra-of the puruṣa incarnation; aṁśa-of His part and parcel, the guṇa-avatāra, Brahmā; kalā-of Brahmā's sons; visarjitāḥ-produced by the generation; vrajāma-we shall go; sarve-all of us; śaraṇam-unto the shelter; tam-unto the Supreme; avyayam-the inexhaustible.
Lord Brahmā said: I, Lord Śiva, all of you demigods, the demons, the living entities born of perspiration, the living beings born of eggs, the trees and plants sprouting from the earth, and the living entities born from embryos-all come from the Supreme Lord, from His incarnation of rajo-guṇa [Lord Brahmā, the guṇa-avatāra] and from the great sages [ṛṣis] who are part of me. Let us therefore go to the Supreme Lord and take shelter of His lotus feet.
Some creatures are born from embryos, some from perspiration, and some from seeds. In this way, all living entities emanate from the guṇa-avatāra of the Supreme Personality of Godhead. Ultimately, the Supreme Personality of Godhead is the shelter of all living entities.
TEXT 22
na yasya vadhyo na ca rakṣaṇīyo
nopekṣaṇīyādaraṇīya-pakṣaḥ
tathāpi sarga-sthiti-saṁyamārthaṁ
dhatte rajaḥ-sattva-tamāṁsi kāle
SYNONYMS
na-not; yasya-by whom (the Lord); vadhyaḥ-anyone is to be killed; na-nor; ca-also; rakṣaṇīyaḥ-anyone is to be protected; na-nor; upekṣaṇīya-to be neglected; ādaraṇīya-to be worshiped; pakṣaḥ-part; tathāpi-still; sarga-creation; sthiti-maintenance; saṁyama-and annihilation; artham-for the sake of; dhatte-He accepts; rajaḥ-passion; sattva-goodness; tamāṁsi-and ignorance; kāle-in due course of time.
For the Supreme Personality of Godhead there is no one to be killed, no one to be protected, no one to be neglected and no one to be worshiped. Nonetheless, for the sake of creation, maintenance and annihilation according to time, He accepts different forms as incarnations either in the mode of goodness, the mode of passion or the mode of ignorance.
This verse explains that the Supreme Personality of Godhead is equal to everyone. This is confirmed by the Lord Himself in Bhagavad-gītā (9.29):
samo 'haṁ sarva-bhūteṣu
na me dveṣyo 'sti na priyaḥ
ye bhajanti tu māṁ bhaktyā
mayi te teṣu cāpy aham
"I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him." Although the Lord is impartial, He gives special attention to His devotees. Therefore the Lord says in Bhagavad-gītā (4.8):
paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge
"To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium." The Lord has nothing to do with anyone's protection or destruction, but for the creation, maintenance and annihilation of this material world He apparently has to act either in goodness, in passion or in darkness. Actually, however, He is unaffected by these modes of material nature. He is the Supreme Lord of everyone. As a king sometimes punishes or rewards someone to maintain law and order, the Supreme Personality of Godhead, although having nothing to do with the activities of this material world, sometimes appears as various incarnations according to the time, place and object.
TEXT 23
ayaṁ ca tasya sthiti-pālana-kṣaṇaḥ
sattvaṁ juṣāṇasya bhavāya dehinām
tasmād vrajāmaḥ śaraṇaṁ jagad-guruṁ
svānāṁ sa no dhāsyati śaṁ sura-priyaḥ
SYNONYMS
ayam-this period; ca-also; tasya-of the Supreme Personality of Godhead; sthiti-pālana-kṣaṇaḥ-the time for maintenance, or for establishing His rule; sattvam-the mode of goodness; juṣāṇasya-accepting (now, without waiting); bhavāya-for the increased development or establishment; dehinām-of all living entities who accept material bodies; tasmāt-therefore; vrajāmaḥ-let us take; śaraṇam-shelter; jagat-gurum-at the lotus feet of the Supreme Personality of Godhead, who is the universal teacher; svānām-His own persons; saḥ-He (the Supreme Personality of Godhead); naḥ-unto us; dhāsyati-will give; śam-the good fortune we need; sura-priyaḥ-because He is naturally very dear to the devotees.
Now is the time to invoke the mode of goodness of the living entities who have accepted material bodies. The mode of goodness is meant to establish the Supreme Lord's rule, which will maintain the existence of the creation. Therefore, this is the opportune moment to take shelter of the Supreme Personality of Godhead. Because He is naturally very kind and dear to the demigods, He will certainly bestow good fortune upon us.
The material world is conducted by the three modes of nature, namely sattva-guṇa, rajo-guṇa and tamo-guṇa. By rajo-guṇa everything material is created, by sattva-guṇa everything material is maintained properly, and by tamo-guṇa, when the creation is improperly situated, everything is destroyed.
From this verse we can understand the situation of Kali-yuga, through which we are now passing. Just before the beginning of Kali-yuga-or, in other words, at the end of Dvāpara-yuga-Lord Śrī Kṛṣṇa appeared and left His instructions in the form of Bhagavad-gītā, in which He asked all living entities to surrender unto Him. Since the beginning of Kali-yuga, however, people have practically been unable to surrender to the lotus feet of Kṛṣṇa, and therefore, after some five thousand years, Kṛṣṇa came again as Śrī Caitanya Mahāprabhu just to teach the entire world how to surrender unto Him, unto Śrī Kṛṣṇa, and thus be purified.
Surrendering unto the lotus feet of Kṛṣṇa means achieving complete purification. Kṛṣṇa says in Bhagavad-gītā (18.66):
sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ
"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." Thus as soon as one surrenders unto the lotus feet of Kṛṣṇa, one certainly becomes free from all contamination.
Kali-yuga is full of contamination. This is described in the Śrīmad-Bhāgavatam (12.3.51):
kaler doṣa-nidhe rājann
asti hy eko mahān guṇaḥ
kīrtanād eva kṛṣṇasya
mukta-saṅgaḥ paraṁ vrajet
This age of Kali is full of unlimited faults. Indeed, it is just like an ocean of faults (doṣa-nidhi). But there is one chance, one opportunity. Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet: simply by chanting the Hare Kṛṣṇa mantra, one can be freed from the contamination of Kali-yuga and, in his original spiritual body, can return home, back to Godhead. This is the opportunity of Kali-yuga.
When Kṛṣṇa appeared, He gave His orders, and when Kṛṣṇa Himself appeared as a devotee, as Śrī Caitanya Mahāprabhu, He showed us the path by which to cross the ocean of Kali-yuga. That is the path of the Hare Kṛṣṇa movement. When Śrī Caitanya Mahāprabhu appeared, He ushered in the era for the saṅkīrtana movement. It is also said that for ten thousand years this era will continue. This means that simply by accepting the saṅkīrtana movement and chanting the Hare Kṛṣṇa mahā-mantra, the fallen souls of this Kali-yuga will be delivered. After the Battle of Kurukṣetra, at which Bhagavad-gītā was spoken, Kali-yuga continues for 432,000 years, of which only 5,000 years have passed. Thus there is still a balance of 427,000 years to come. Of these 427,000 years, the 10,000 years of the saṅkīrtana movement inaugurated by Śrī Caitanya Mahāprabhu 500 years ago provide the opportunity for the fallen souls of Kali-yuga to take to the Kṛṣṇa consciousness movement, chant the Hare Kṛṣṇa mahā-mantra and thus be delivered from the clutches of material existence and return home, back to Godhead.
Chanting of the Hare Kṛṣṇa mahā-mantra is potent always, but it is especially potent in this age of Kali. Therefore Śukadeva Gosvāmī, while instructing Mahārāja Parīkṣit, stressed this chanting of the Hare Kṛṣṇa mantra.
kaler doṣa-nidhe rājann
asti hy eko mahān guṇaḥ
kīrtanād eva kṛṣṇasya
mukta-saṅgaḥ paraṁ vrajet
"My dear King, although Kali-yuga is full of faults, there is still one good quality about this age. It is that simply by chanting the Hare Kṛṣṇa mahā-mantra, one can become free from material bondage and be promoted to the transcendental kingdom." (Bhāg. 12.3.51) Those who have accepted the task of spreading the Hare Kṛṣṇa mahā-mantra in full Kṛṣṇa consciousness should take this opportunity to deliver people very easily from the clutches of material existence. Our duty, therefore, is to follow the instructions of Śrī Caitanya Mahāprabhu and preach the Kṛṣṇa consciousness movement all over the world very sincerely. This is the best welfare activity for the peace and prosperity of human society.
Śrī Caitanya Mahāprabhu's movement consists of spreading kṛṣṇa-saṅkīrtana. Paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam: "All glories to the Śrī Kṛṣṇa saṅkīrtana!" Why is it so glorious? This has also been explained by Śrī Caitanya Mahāprabhu. Ceto-darpaṇa-mārjanam: [Cc. Antya 20.12] by the chanting of the Hare Kṛṣṇa mahā-mantra, one's heart is cleansed. The whole difficulty is that in this age of Kali there is no sattva-guṇa and no clearance of the heart, and therefore people are making the mistake of identifying with their bodies. Even the big philosophers and scientists with whom we deal are practically all under the impression that they are their bodies. The other day we were discussing a prominent philosopher, Thomas Huxley, who was proud of being an Englishman. This means that he was in the bodily conception of life. Everywhere we find this same misunderstanding. As soon as one is in the bodily conception of life, one is nothing but an animal like a cat or a dog (sa eva go-kharaḥ [SB 10.84.13]). Thus the most dangerous of the dirty things within our hearts is this misidentification of the body as the self. Under the influence of this misunderstanding, one thinks, "I am this body. I am an Englishman. I am an Indian. I am an American. I am Hindu. I am Muslim." This misconception is the strongest impediment, and it must be removed. That is the instruction of Bhagavad-gītā and of Śrī Caitanya Mahāprabhu. Indeed, Bhagavad-gītā begins with this instruction:
dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati
"As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change." (Bg. 2.13) Although the soul is within the body, nevertheless, because of misunderstanding and animal propensities one accepts the body as the self. Caitanya Mahāprabhu therefore says, ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. To cleanse the core of the heart, which is full of misunderstanding, is possible only through śrī-kṛṣṇa-saṅkīrtana. The leaders of the Kṛṣṇa consciousness movement should very seriously take this opportunity to be kind to the fallen souls by delivering them from the misunderstanding of materialistic life.
One cannot be happy in any way within this material world. As stated in Bhagavad-gītā (8.16):
ābrahma-bhuvanāl lokāḥ
punar āvartino 'rjuna
"From the highest planet in this material world down to the lowest, all are places of misery wherein repeated birth and death take place." Therefore, not to speak of going to the moon, even if one is promoted to the highest planetary system, Brahmaloka, there cannot be any happiness in this material world. If one actually wants happiness, one must go to the spiritual world. The material world is characterized by a struggle for existence, and survival of the fittest is a well-known principle, but the poor souls of this material world do not know what is survival and who is fit. Survival does not mean that one should die; survival means that one should not die, but should enjoy an everlastingly blissful life of knowledge. This is survival. The Kṛṣṇa consciousness movement is meant to make every person fit for survival. Indeed, it is meant to stop the struggle for existence. The Śrīmad-Bhāgavatam and Bhagavad-gītā give definite directions on how to stop the struggle for existence and how to survive in eternal life. The saṅkīrtana movement, therefore, is a great opportunity. Simply by hearing Bhagavad-gītā and chanting the Hare Kṛṣṇa mahā-mantra, one becomes completely purified. Thus the struggle for existence ceases, and one goes back home, back to Godhead.
TEXT 24
śrī-śuka uvāca
ity ābhāṣya surān vedhāḥ
saha devair arindama
ajitasya padaṁ sākṣāj
jagāma tamasaḥ param
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; ābhāṣya-talking; surān-unto the demigods; vedhāḥ-Lord Brahmā, who is the head of this universe and who gives everyone good sense in Vedic knowledge; saha-with; devaiḥ-the demigods; arim-dama-O Mahārāja Parīkṣit, subduer of all kinds of enemies (such as the senses); ajitasya-of the Supreme Personality of Godhead; padam-to the place; sākṣāt-directly; jagāma-went; tamasaḥ-the world of darkness; param-transcendental to, beyond.
O Mahārāja Parīkṣit, subduer of all enemies, after Lord Brahmā finished speaking to the demigods, he took them with him to the abode of the Supreme Personality of Godhead, which is beyond this material world. The Lord's abode is on an island called Śvetadvīpa, which is situated in the ocean of milk.
Mahārāja Parīkṣit is addressed here as arindama, "subduer of all enemies." Not only do we have enemies outside of our bodies, but within our bodies there are many enemies, such as lusty desires, anger and greed. Mahārāja Parīkṣit is specifically addressed as arindama because in his political life he was able to subdue all kinds of enemies, and even though he was a young king, as soon as he heard that he was going to die within seven days, he immediately left his kingdom. He did not follow the dictates of enemies within his body, such as lust, greed and anger. He was not at all angry with the muni's son who had cursed him. Rather, he accepted the curse and prepared for his death in the association of Śukadeva Gosvāmī. Death is inevitable; no one can surpass the force of death. Therefore Mahārāja Parīkṣit, while fully alive, wanted to hear Śrīmad-Bhāgavatam. He is consequently addressed here as arindama.
Another word, sura-priya, is also significant. Although Kṛṣṇa, the Supreme Personality of Godhead, is equal toward everyone, He is especially inclined toward His devotees (ye bhajanti tu māṁ bhaktyā mayi te teṣu cāpy aham). The devotees are all demigods. There are two kinds of men within this world. One is called the deva, and the other is called the asura. The Padma Purāṇa states:
dvau bhūta-sargau loke 'smin
daiva āsura eva ca
viṣṇu-bhaktaḥ smṛto daiva
āsuras tad-viparyayaḥ
Anyone who is a devotee of Lord Kṛṣṇa is called a deva, and others, even though they may be devotees of demigods, are called asuras. Rāvaṇa, for example, was a great devotee of Lord Śiva, but he is described as an asura. Similarly, Hiraṇyakaśipu is described as a great devotee of Lord Brahmā, yet he was also an asura. Therefore, only the devotee of Lord Viṣṇu is called sura, not asura. Lord Kṛṣṇa is very much pleased with His devotees, even if they are not on the topmost stage of devotional service. Even on the lower stages of devotional service one is transcendental, and if one continues with devotional life, he continues to be a deva or sura. If one continues in this way, Kṛṣṇa will always be pleased with him and will give him all instructions so that he may very easily return home, back to Godhead.
Concerning ajitasya padam, the abode of the Supreme Personality of Godhead in the milk ocean of this material world, Śrīla Viśvanātha Cakravartī Ṭhākura says: padaṁ kṣīrodadhi-stha-śvetadvīpaṁ tamasaḥ prakṛteḥ param. The island known as Śvetadvīpa, which is in the ocean of milk, is transcendental. It has nothing to do with this material world. A city government may have a rest house where the governor and important government officers stay. Such a rest house is not an ordinary house. Similarly, although Śvetadvīpa, which is in the ocean of milk, is in this material world, it is paraṁ padam, transcendental.
TEXT 25
tatrādṛṣṭa-svarūpāya
śruta-pūrvāya vai prabhuḥ
stutim abrūta daivībhir
gīrbhis tv avahitendriyaḥ
SYNONYMS
tatra-there (at the Lord's abode known as Śvetadvīpa); adṛṣṭa-svarūpāya-unto the Supreme Personality of Godhead, who was not seen even by Lord Brahmā; śruta-pūrvāya-but who was heard about from the Vedas; vai-indeed; prabhuḥ-Lord Brahmā; stutim-prayers derived from Vedic literature; abrūta-performed; daivībhiḥ-by prayers mentioned in the Vedic literature or offered by persons strictly following Vedic principles; gīrbhiḥ-by such sound vibrations or songs; tu-then; avahita-indriyaḥ-fixed in mind, without deviation.
There [at Śvetadvīpa], Lord Brahmā offered prayers to the Supreme Personality of Godhead, even though he had never seen the Supreme Lord. Simply because Lord Brahmā had heard about the Supreme Personality of Godhead from Vedic literature, with a fixed mind he offered the Lord prayers as written or approved by Vedic literature.
It is said that when Brahmā and the other demigods go to see the Supreme Personality of Godhead in Śvetadvīpa, they cannot directly see Him, but their prayers are heard by the Lord, and the needful action is taken. This we have seen in many instances. The word śruta-pūrvāya is significant. We get experience by directly seeing or by hearing. If it is not possible to see someone directly, we can hear about him from authentic sources. Sometimes people ask whether we can show them God. This is ludicrous. It is not necessary for one to see God before he can accept God. Our sensory perception is always incomplete. Therefore, even if we see God, we may not be able to understand Him. When Kṛṣṇa was on earth, many, many people saw Him but could not understand that He is the Supreme Personality of Godhead. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. Even though the rascals and fools saw Kṛṣṇa personally, they could not understand that He is the Supreme Personality of Godhead. Even upon seeing God personally, one who is unfortunate cannot understand Him. Therefore we have to hear about God, Kṛṣṇa, from the authentic Vedic literature and from persons who understand the Vedic version properly. Even though Brahmā had not seen the Supreme Personality of Godhead before, he was confident that the Lord was there in Śvetadvīpa. Thus he took the opportunity to go there and offer prayers to the Lord.
These prayers were not ordinary concocted prayers. Prayers must be approved by Vedic literature, as indicated in this verse by the words daivībhir gīrbhiḥ. In our Kṛṣṇa consciousness movement we do not allow any song that has not been approved or sung by bona fide devotees. We cannot allow cinema songs to be sung in the temple. We generally sing two songs. One is śrī-kṛṣṇa-caitanya prabhu nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. This is bona fide. It is always mentioned in the Caitanya-caritāmṛta, and it is accepted by the ācāryas. The other, of course, is the mahā-mantra-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. We may also sing the songs of Narottama dāsa Ṭhākura, Bhaktivinoda Ṭhākura and Locana dāsa Ṭhākura, but these two songs-"śrī-kṛṣṇa-caitanya" and the Hare Kṛṣṇa mahā-mantra-are sufficient to please the Supreme Personality of Godhead, although we cannot see Him. Seeing the Lord is not as important as appreciating Him from the authentic literature or the authentic statements of authorized persons.
TEXT 26
śrī-brahmovāca
avikriyaṁ satyam anantam ādyaṁ
guhā-śayaṁ niṣkalam apratarkyam
mano-'grayānaṁ vacasāniruktaṁ
namāmahe deva-varaṁ vareṇyam
SYNONYMS
śrī-brahmā uvāca-Lord Brahmā said; avikriyam-unto the Personality of Godhead, who never changes (as opposed to material existence); satyam-the eternal supreme truth; anantam-unlimited; ādyam-the original cause of all causes; guhā-śayam-present in everyone's heart; niṣkalam-without any decrease in potency; apratarkyam-inconceivable, not within the jurisdiction of material arguments; manaḥ-agrayānam-more quick than the mind, inconceivable to mental speculation; vacasā-by jugglery of words; aniruktam-indescribable; namāmahe-all of us demigods offer our respectful obeisances; deva-varam-unto the Supreme Lord, who is not equalled or surpassed by anyone; vareṇyam-the supreme worshipable, who is worshiped by the Gāyatrī mantra.
Lord Brahmā said: O Supreme Lord, O changeless, unlimited supreme truth. You are the origin of everything. Being all-pervading, You are in everyone's heart and also in the atom. You have no material qualities. Indeed, You are inconceivable. The mind cannot catch You by speculation, and words fail to describe You. You are the supreme master of everyone, and therefore You are worshipable for everyone. We offer our respectful obeisances unto You.
The Supreme Personality of Godhead is not anything of material creation. Everything material must change from one form to another-for example, from earth to earthen pot and from earthen pot to earth again. All our creations are temporary, impermanent. The Supreme Personality of Godhead, however, is eternal, and similarly the living entities, who are parts of Him, are also eternal (mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ [Bg. 15.7]). The Supreme Personality of Godhead is sanātana, eternal, and the individual living entities are also eternal. The difference is that Kṛṣṇa, or God, is the supreme eternal, whereas the individual souls are minute, fragmental eternals. As stated in Bhagavad-gītā (13.3), kṣetrajñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata. Although the Lord is a living being and the individual souls are living beings, the Supreme Lord, unlike the individual souls, is vibhu, all-pervading, and ananta, unlimited. The Lord is the cause of everything. The living entities are innumerable, but the Lord is one. No one is greater than Him, and no one is equal to Him. Thus the Lord is the supreme worshipable object, as understood from the Vedic mantras (na tat-samaś cābhyadhikaś ca dṛśyate). The Lord is supreme because no one can evaluate Him by mental speculation or jugglery of words. The Lord can travel more quickly than the mind. In the śruti-mantras of Īśopaniṣad it is said:
anejad ekaṁ manaso javīyo
nainad devā āpnuvan pūrvam arṣat
tad dhāvato 'nyān atyeti tiṣṭhat
tasminn apo mātariśvā dadhāti
"Although fixed in His abode, the Personality of Godhead is swifter than the mind and can overcome all others running. The powerful demigods cannot approach Him. Although in one place, He controls those who supply the air and rain. He surpasses all in excellence." (Īśopaniṣad 4) Thus the Supreme is never to be equaled by the subordinate living entities.
Because the Lord is situated in everyone's heart and the individual living entity is not, never should the individual living entity be equated with the Supreme Lord. In Bhagavad-gītā (15.15) the Lord says, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: "I am situated in everyone's heart." This does not mean, however, that everyone is equal to the Lord. In the śruti-mantras it is also said, hṛdi hy ayam ātmā pratiṣṭhitaḥ. In the beginning of Śrīmad-Bhāgavatam it is said, satyaṁ paraṁ dhīmahi. The Vedic mantras say, satyaṁ jñānam anantam and niṣkalaṁ niṣkriyaṁ śāntaṁ niravadyam. God is supreme. Although naturally He does not do anything, He is doing everything. As the Lord says in Bhagavad-gītā:
mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ
"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." (Bg. 9.4)
mayādhyakṣeṇa prakṛtiḥ
sūyate sacarācaram
hetunānena kaunteya
jagad viparivartate
"This material nature, working under My direction, O son of Kuntī, is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again." (Bg. 9.10) Thus although the Lord is silent in His abode, He is doing everything through His different energies (parāsya śaktir vividhaiva śrūyate).
All the Vedic mantras, or śruti-mantras, are included in this verse spoken by Lord Brahmā, for Brahmā and his followers, the Brahma-sampradāya, understand the Supreme Personality of Godhead through the paramparā system. We have to gain understanding through the words of our predecessors. There are twelve mahājanas, or authorities, of whom Brahmā is one.
svayambhūr nāradaḥ śambhuḥ
kumāraḥ kapilo manuḥ
prahlādo janako bhīṣmo
balir vaiyāsakir vayam
(Bhāg. 6.3.20)
We belong to the disciplic succession of Brahmā, and therefore we are known as the Brahma-sampradāya. As the demigods follow Lord Brahmā to understand the Supreme Personality of Godhead, we also have to follow the authorities of the paramparā system to understand the Lord.
TEXT 27
vipaścitaṁ prāṇa-mano-dhiyātmanām
arthendriyābhāsam anidram avraṇam
chāyātapau yatra na gṛdhra-pakṣau
tam akṣaraṁ khaṁ tri-yugaṁ vrajāmahe
SYNONYMS
vipaścitam-unto the omniscient; prāṇa-how the living force is working; manaḥ-how the mind is working; dhiya-how the intelligence is working; ātmanām-of all living entities; artha-the objects of the senses; indriya-the senses; ābhāsam-knowledge; anidram-always awake and free from ignorance; avraṇam-without a material body subject to pains and pleasures; chāyā-ātapau-the shelter for all who are suffering from ignorance; yatra-wherein; na-not; gṛdhra-pakṣau-partiality toward any living being; tam-unto Him; akṣaram-infallible; kham-all-pervading like the sky; tri-yugam-appearing with six opulences in three yugas (Satya, Tretā and Dvāpara); vrajāmahe-I take shelter.
The Supreme Personality of Godhead directly and indirectly knows how everything, including the living force, mind and intelligence, is working under His control. He is the illuminator of everything and has no ignorance. He does not have a material body subject to the reactions of previous activities, and He is free from the ignorance of partiality and materialistic education. I therefore take shelter of the lotus feet of the Supreme Lord, who is eternal, all-pervading and as great as the sky and who appears with six opulences in three yugas [Satya, Tretā and Dvāpara].
In the beginning of Śrīmad-Bhāgavatam the Supreme Personality of Godhead is described in this way: janmādy asya yato'nvayād itarataś cārtheṣv abhijñaḥ [SB 1.1.1]. The Lord is the origin of all emanations, and He directly and indirectly knows everything about all the activities within His creation. Therefore the Lord is addressed here as vipaścitam, one who is full of all knowledge or who knows everything. The Lord is the Supreme Soul, and He knows everything about the living entities and their senses.
The word anidram, meaning "always awake and free from ignorance," is very important in this verse. As stated in Bhagavad-gītā (15.15), mattaḥ smṛtir jñānam apohanaṁ ca: it is the Lord who gives intelligence to everyone and who causes everyone to forget. There are millions and millions of living entities, and the Lord gives them directions. Therefore He has no time to sleep, and He is never in ignorance of our activities. The Lord is the witness of everything; He sees what we are doing at every moment. The Lord is not covered by a body resulting from karma. Our bodies are formed as a result of our past deeds (karmaṇā daiva-netreṇa), but the Supreme Personality of Godhead does not have a material body, and therefore He has no avidyā, ignorance. He does not sleep, but is always alert and awake.
The Supreme Lord is described as tri-yuga because although He appeared variously in Satya-yuga, Tretā-yuga and Dvāpara-yuga, when He appeared in Kali-yuga He never declared Himself the Supreme Personality of Godhead.
kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ
sāṅgopāṅgāstra-pārṣadam
The Lord appears in Kali-yuga as a devotee. Thus although He is Kṛṣṇa, He chants the Hare Kṛṣṇa mantra like a devotee. Still, Śrīmad-Bhāgavatam (11.5.32) recommends:
yajñaiḥ saṅkīrtana-prāyair
yajanti hi sumedhasaḥ
Śrī Caitanya Mahāprabhu, whose complexion is not black like that of Kṛṣṇa but is golden (tviṣākṛṣṇam), is the Supreme Personality of Godhead. He is accompanied by associates like Nityānanda, Advaita, Gadādhara and Śrīvāsa. Those who are sufficiently intelligent worship this Supreme Personality of Godhead by performing saṅkīrtana-yajña. In this incarnation, the Supreme Lord declares Himself not to be the Supreme Lord, and therefore He is known as Tri-yuga.
TEXT 28
ajasya cakraṁ tv ajayeryamāṇaṁ
manomayaṁ pañcadaśāram āśu
tri-nābhi vidyuc-calam aṣṭa-nemi
yad-akṣam āhus tam ṛtaṁ prapadye
SYNONYMS
ajasya-of the living being; cakram-the wheel (the cycle of birth and death in this material world); tu-but; ajayā-by the external energy of the Supreme Lord; īryamāṇam-going around with great force; manaḥ-mayam-which is nothing but a mental creation depending chiefly on the mind; pañcadaśa-fifteen; aram-possessing spokes; āśu-very quick; tri-nābhi-having three naves (the three modes of material nature); vidyut-like electricity; calam-moving; aṣṭa-nemi-made of eight fellies (the eight external energies of the Lord-bhūmir āpo 'nalo vāyuḥ, etc.); yat-who; akṣam-the hub; āhuḥ-they say; tam-unto Him; ṛtam-the fact; prapadye-let us offer our respectful obeisances.
In the cycle of material activities, the material body resembles the wheel of a mental chariot. The ten senses [five for working and five for gathering knowledge] and the five life airs within the body form the fifteen spokes of the chariot's wheel. The three modes of nature [goodness, passion and ignorance] are its center of activities, and the eight ingredients of nature [earth, water, fire, air, sky, mind, intelligence and false ego] comprise the rim of the wheel. The external, material energy moves this wheel like electrical energy. Thus the wheel revolves very quickly around its hub or central support, the Supreme Personality of Godhead, who is the Supersoul and the ultimate truth. We offer our respectful obeisances unto Him.
The cycle of repeated birth and death is figuratively described herein. As stated in Bhagavad-gītā (7.5):
apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat
The entire world is going on because the living entity, who is part and parcel of the Supreme Lord, is utilizing the material energy. Under the clutches of the material energy, the jīvātmā is revolving on the wheel of birth and death under the direction of the Supreme Personality of Godhead. The central point is the Supersoul. As explained in Bhagavad-gītā (18.61):
īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā
"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." The material body of the living entity is a result of the conditioned soul's activities, and because the supporter is the Supersoul, the Supersoul is the true reality. Every one of us, therefore, should offer respectful obeisances to this central reality. One should not be misguided by the activities of this material world and forget the central point, the Absolute Truth. That is the instruction given here by Lord Brahmā.
TEXT 29
ya eka-varṇaṁ tamasaḥ paraṁ tad
alokam avyaktam ananta-pāram
āsāṁ cakāropasuparṇam enam
upāsate yoga-rathena dhīrāḥ
SYNONYMS
yaḥ-the Supreme Personality of Godhead who; eka-varṇam-absolute, situated in pure goodness; tamasaḥ-to the darkness of the material world; param-transcendental; tat-that; alokam-who cannot be seen; avyaktam-not manifested; ananta-pāram-unlimited, beyond the measurement of material time and space; āsām cakāra-situated; upa-suparṇam-on the back of Garuḍa; enam-Him; upāsate-worship; yoga-rathena-by the vehicle of mystic yoga; dhīrāḥ-persons who are sober, undisturbed by material agitation.
The Supreme Personality of Godhead is situated in pure goodness [śuddha-sattva], and therefore He is eka-varṇa-the oṁkāra [praṇava]. Because the Lord is beyond the cosmic manifestation, which is considered to be darkness, He is not visible to material eyes. Nonetheless, He is not separated from us by time or space, but is present everywhere. Seated on His carrier, Garuḍa, He is worshiped by means of mystical yogic power by those who have achieved freedom from agitation. Let us all offer our respectful obeisances unto Him.
Sattvaṁ viśuddhaṁ vasudeva-śabditam (Bhāg. 4.3.23). In this material world, the three modes of material nature-goodness, passion and ignorance-prevail. Among these three, goodness is the platform of knowledge, and passion brings about a mixture of knowledge and ignorance, but the mode of ignorance is full of darkness. Therefore the Supreme Personality of Godhead is beyond darkness and passion. He is on the platform where goodness or knowledge is not disturbed by passion and ignorance. This is called the vasudeva platform. It is on this platform of vasudeva that Vāsudeva, or Kṛṣṇa, can appear. Thus Kṛṣṇa appeared on this planet as the son of Vasudeva. Because the Lord is situated beyond the three modes of material nature, He is unseen by those who are dominated by these three modes. One must therefore become dhīra, or undisturbed by the modes of material nature. The process of yoga may be practiced by one who is free from the agitation of these modes. Therefore yoga is defined in this way: yoga indriya-saṁyamaḥ. As previously explained, we are disturbed by the indriyas, or senses. Moreover, we are agitated by the three modes of material nature, which are imposed upon us by the external energy. In conditional life, the living entity moves turbulently in the whirlpool of birth and death, but when one is situated on the transcendental platform of viśuddha-sattva, pure goodness, he can see the Supreme Personality of Godhead, who sits on the back of Garuḍa. Lord Brahmā offers his respectful obeisances unto that Supreme Lord.
TEXT 30
na yasya kaścātititarti māyāṁ
yayā jano muhyati veda nārtham
taṁ nirjitātmātma-guṇaṁ pareśaṁ
namāma bhūteṣu samaṁ carantam
SYNONYMS
na-not; yasya-of whom (the Supreme Personality of Godhead); kaśca-anyone; atititarti-is able to overcome; māyām-the illusory energy; yayā-by whom (by the illusory energy); janaḥ-people in general; muhyati-become bewildered; veda-understand; na-not; artham-the aim of life; tam-unto Him (the Supreme Personality of Godhead); nirjita-completely controlling; ātmā-the living entities; ātma-guṇam-and His external energy; para-īśam-the Lord, who is transcendentally situated; namāma-we offer our respectful obeisances; bhūteṣu-unto all living beings; samam-equally situated, or equipoised; carantam-controlling or ruling them.
No one can overcome the Supreme Personality of Godhead's illusory energy [māyā], which is so strong that it bewilders everyone, making one lose the sense to understand the aim of life. That same māyā, however, is subdued by the Supreme Personality of Godhead, who rules everyone and who is equally disposed toward all living entities. Let us offer our obeisances unto Him.
The prowess of the Supreme Personality of Godhead, Viṣṇu, certainly controls all living entities, so much so that the living entities have forgotten the aim of life. Na te viduḥ svārtha-gatiṁ hi viṣṇum: [SB 7.5.31] the living entities have forgotten that the aim of life is to go back home, back to Godhead. The external energy of the Supreme Personality of Godhead gives all conditioned souls what appears to be an opportunity to be happy within this material world, but that is māyā; in other words, it is a dream that is never to be fulfilled. Thus every living being is illusioned by the external energy of the Supreme Lord. That illusory energy is undoubtedly very strong, but she is fully under the control of the transcendental person who is described in this verse as pareśam, the transcendental Lord. The Lord is not a part of the material creation, but is beyond the creation. Therefore, not only does He control the conditioned souls through His external energy, but He also controls the external energy itself. Bhagavad-gītā clearly says that the strong material energy controls everyone and that getting out of her control is extremely difficult. That controlling energy belongs to the Supreme Personality of Godhead and works under His control. The living entities, however, being subdued by the material energy, have forgotten the Supreme Personality of Godhead.
TEXT 31
ime vayaṁ yat-priyayaiva tanvā
sattvena sṛṣṭā bahir-antar-āviḥ
gatiṁ na sūkṣmām ṛṣayaś ca vidmahe
kuto 'surādyā itara-pradhānāḥ
SYNONYMS
ime-these; vayam-we (the demigods); yat-to whom; priyayā-appearing very near and dear; eva-certainly; tanvā-the material body; sattvena-by the mode of goodness; sṛṣṭāḥ-created; bahiḥ-antaḥ-āviḥ-although fully aware, internally and externally; gatim-destination; na-not; sūkṣmām-very subtle; ṛṣayaḥ-great saintly persons; ca-also; vidmahe-understand; kutaḥ-how; asura-ādyāḥ-the demons and atheists; itara-who are insignificant in their identities; pradhānāḥ-although they are leaders of their own societies.
Since our bodies are made of sattva-guṇa, we, the demigods, are internally and externally situated in goodness. All the great saints are also situated in that way. Therefore, if even we cannot understand the Supreme Personality of Godhead, what is to be said of those who are most insignificant in their bodily constitutions, being situated in the modes of passion and ignorance? How can they understand the Lord? Let us offer our respectful obeisances unto Him.
Atheists and demons cannot understand the Supreme Personality of Godhead, although He is situated within everyone. For them the Lord finally appears in the form of death, as confirmed in Bhagavad-gītā (mṛtyuḥ sarva-haraś cāham). Atheists think that they are independent, and therefore they do not care about the supremacy of the Lord, yet the Lord asserts His supremacy when He overcomes them as death. At the time of death, their attempts to use their so-called scientific knowledge and philosophical speculation to deny the supremacy of the Lord cannot work. Hiraṇyakaśipu, for example, was an exalted representative of the atheistic class of men. He always challenged the existence of God, and thus he became inimical even toward his own son. Everyone was afraid of Hiraṇyakaśipu's atheistic principles. Nonetheless, when Lord Nṛsiṁhadeva appeared in order to kill him, Hiraṇyakaśipu's atheistic principles could not save him. Lord Nṛsiṁhadeva killed Hiraṇyakaśipu and took away all his power, influence and pride. Atheistic men, however, never understand how everything they create is annihilated. The Supersoul is situated within them, but because of the predominance of the modes of passion and ignorance, they cannot understand the supremacy of the Lord. Even the demigods, the devotees, who are transcendentally situated or situated on the platform of goodness, are not fully aware of the qualities and position of the Lord. How then can the demons and atheists understand the Supreme Personality of Godhead? It is not possible. Therefore, to gain this understanding, the demigods, headed by Lord Brahmā, offered their respectful obeisances to the Lord.
TEXT 32
pādau mahīyaṁ sva-kṛtaiva yasya
catur-vidho yatra hi bhūta-sargaḥ
sa vai mahā-pūruṣa ātma-tantraḥ
prasīdatāṁ brahma mahā-vibhūtiḥ
SYNONYMS
pādau-His lotus feet; mahī-the earth; iyam-this; sva-kṛta-created by Himself; eva-indeed; yasya-of whom; catuḥ-vidhaḥ-of four kinds of living entities; yatra-wherein; hi-indeed; bhūta-sargaḥ-material creation; saḥ-He; vai-indeed; mahā-pūruṣaḥ-the Supreme Person; ātma-tantraḥ-self-sufficient; prasīdatām-may He be merciful to us; brahma-the greatest; mahā-vibhūtiḥ-with unlimited potency.
On this earth there are four kinds of living entities, who are all created by Him. The material creation rests on His lotus feet. He is the great Supreme Person, full of opulence and power. May He be pleased with us.
The word mahī refers to the five material elements-earth, water, air, fire and sky-which rest upon the lotus feet of the Supreme Personality of Godhead. Mahat-padaṁ puṇya-yaśo murāreḥ. The mahat-tattva, the total material energy, rests on His lotus feet, for the cosmic manifestation is but another opulence of the Lord. In this cosmic manifestation there are four kinds of living entities-jarāyu ja (those born from embryos), aṇḍa ja (those born from eggs), sveda ja (those born from perspiration), and udbhijja (those born from seeds). Everything is generated from the Lord, as confirmed in the Vedānta-sūtra (janmādy asya yataḥ [SB 1.1.1]). No one is independent, but the Supreme Soul is completely independent. Janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ sva-rāṭ [SB 1.1.1]. The word sva-rāṭ means "independent." We are dependent, whereas the Supreme Lord is completely independent. Therefore the Supreme Lord is the greatest of all. Even Lord Brahmā, who created the cosmic manifestation, is but another opulence of the Supreme Personality of Godhead. The material creation is activated by the Lord, and therefore the Lord is not a part of the material creation. The Lord exists in His original, spiritual position. The universal form of the Lord, vairāja-mūrti, is another feature of the Supreme Personality of Godhead.
TEXT 33
ambhas tu yad-reta udāra-vīryaṁ
sidhyanti jīvanty uta vardhamānāḥ
lokā yato 'thākhila-loka-pālāḥ
prasīdatāṁ naḥ sa mahā-vibhūtiḥ
SYNONYMS
ambhaḥ-the masses of water seen on this planet or on others; tu-but; yat-retaḥ-His semen; udāra-vīryam-so powerful; sidhyanti-are generated; jīvanti-live; uta-indeed; vardhamānāḥ-flourish; lokāḥ-all the three worlds; yataḥ-from which; atha-also; akhila-loka-pālāḥ-all the demigods throughout the universe; prasīdatām-may be pleased; naḥ-upon us; saḥ-He; mahā-vibhūtiḥ-a person with unlimited potency.
The entire cosmic manifestation has emerged from water, and it is because of water that all living entities endure, live and develop. This water is nothing but the semen of the Supreme Personality of Godhead. Therefore, may the Supreme Personality of Godhead, who has such great potency, be pleased with us.
Despite the theories of so-called scientists, the vast quantities of water on this planet and on other planets are not created by a mixture of hydrogen and oxygen. Rather, the water is sometimes explained to be the perspiration and sometimes the semen of the Supreme Personality of Godhead. It is from water that all living entities emerge, and because of water they live and grow. If there were no water, all life would cease. Water is the source of life for everyone. Therefore, by the grace of the Supreme Personality of Godhead, we have so much water all over the world.
TEXT 34
somaṁ mano yasya samāmananti
divaukasāṁ yo balam andha āyuḥ
īśo nagānāṁ prajanaḥ prajānāṁ
prasīdatāṁ naḥ sa mahā-vibhūtiḥ
SYNONYMS
somam-the moon; manaḥ-the mind; yasya-of whom (of the Supreme Personality of Godhead); samāmananti-they say; divaukasām-of the denizens of the upper planetary systems; yaḥ-who; balam-the strength; andhaḥ-the food grains; āyuḥ-the duration of life; īśaḥ-the Supreme Lord; nagānām-of the trees; prajanaḥ-the source of breeding; prajānām-of all living entities; prasīdatām-may He be pleased; naḥ-upon us; saḥ-that Supreme Personality of Godhead; mahā-vibhūtiḥ-the source of all opulences.
Soma, the moon, is the source of food grains, strength and longevity for all the demigods. He is also the master of all vegetation and the source of generation for all living entities. As stated by learned scholars, the moon is the mind of the Supreme Personality of Godhead. May that Supreme Personality of Godhead, the source of all opulences, be pleased with us.
Soma, the predominating deity of the moon, is the source of food grains and therefore the source of strength even for the celestial beings, the demigods. He is the vital force for all vegetation. Unfortunately, modern so-called scientists, who do not fully understand the moon, describe the moon as being full of deserts. Since the moon is the source for our vegetation, how can the moon be a desert? The moonshine is the vital force for all vegetation, and therefore we cannot possibly accept that the moon is a desert.
TEXT 35
agnir mukhaṁ yasya tu jāta-vedā
jātaḥ kriyā-kāṇḍa-nimitta-janmā
antaḥ-samudre 'nupacan sva-dhātūn
prasīdatāṁ naḥ sa mahā-vibhūtiḥ
SYNONYMS
agniḥ-fire; mukham-the mouth through which the Supreme Personality of Godhead eats; yasya-of whom; tu-but; jāta-vedāḥ-the producer of wealth or of all necessities of life; jātaḥ-produced; kriyā-kāṇḍa-ritualistic ceremonies; nimitta-for the sake of; janmā-formed for this reason; antaḥ-samudre-within the depths of the ocean; anupacan-always digesting; sva-dhātūn-all elements; prasīdatām-may be pleased; naḥ-upon us; saḥ-He; mahā-vibhūtiḥ-the supremely powerful.
Fire, which is born for the sake of accepting oblations in ritualistic ceremonies, is the mouth of the Supreme Personality of Godhead. Fire exists within the depths of the ocean to produce wealth, and fire is also present in the abdomen to digest food and produce various secretions for the maintenance of the body. May that supremely powerful Personality of Godhead be pleased with us.
TEXT 36
yac-cakṣur āsīt taraṇir deva-yānaṁ
trayīmayo brahmaṇa eṣa dhiṣṇyam
dvāraṁ ca mukter amṛtaṁ ca mṛtyuḥ
prasīdatāṁ naḥ sa mahā-vibhūtiḥ
SYNONYMS
yat-that which; cakṣuḥ-eye; āsīt-became; taraṇiḥ-the sun-god; deva-yānam-the predominating deity for the path of deliverance for the demigods; trayī-mayaḥ-for the sake of guidance in karma-kāṇḍa Vedic knowledge; brahmaṇaḥ-of the supreme truth; eṣaḥ-this; dhiṣṇyam-the place for realization; dvāram ca-as well as the gateway; mukteḥ-for liberation; amṛtam-the path of eternal life; ca-as well as; mṛtyuḥ-the cause of death; prasīdatām-may He be pleased; naḥ-upon us; saḥ-that Supreme Personality of Godhead; mahā-vibhūtiḥ-the all-powerful.
The sun-god marks the path of liberation, which is called arcirādi-vartma. He is the chief source for understanding of the Vedas, he is the abode where the Absolute Truth can be worshiped, He is the gateway to liberation, and he is the source of eternal life as well as the cause of death. The sun-god is the eye of the Lord. May that Supreme Lord, who is supremely opulent, be pleased with us.
The sun-god is considered to be the chief of the demigods. He is also considered to be the demigod who watches the northern side of the universe. He gives help for understanding the Vedas. As confirmed in Brahma-saṁhitā (5.52):
yac-cakṣur eṣa savitā sakala-grahāṇāṁ
rājā samasta-sura-mūrtir aśeṣa-tejāḥ
yasyājñayā bhramati saṁbhṛta-kāla-cakro
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"The sun, full of infinite effulgence, is the king of all the planets and the image of the good soul. The sun is like the eye of the Supreme Lord. I adore the primeval Lord Govinda, in pursuance of whose order the sun performs his journey, mounting the wheel of time." The sun is actually the eye of the Lord. In the Vedic mantras it is said that unless the Supreme Personality of Godhead sees, no one can see. Unless there is sunlight, no living entity on any planet can see. Therefore the sun is considered to be the eye of the Supreme Lord. That is confirmed here by the words yac-cakṣur āsīt and in the Brahma-saṁhitā by the words yac-cakṣur eṣa savitā. The word savitā means the sun-god.
TEXT 37
prāṇād abhūd yasya carācarāṇāṁ
prāṇaḥ saho balam ojaś ca vāyuḥ
anvāsma samrājam ivānugā vayaṁ
prasīdatāṁ naḥ sa mahā-vibhūtiḥ
SYNONYMS
prāṇāt-from the vital force; abhūt-generated; yasya-of whom; cara-acarāṇām-of all living entities, moving and nonmoving; prāṇaḥ-the vital force; sahaḥ-the basic principle of life; balam-strength; ojaḥ-the vital force; ca-and; vāyuḥ-the air; anvāsma-follow; samrājam-an emperor; iva-like; anugāḥ-followers; vayam-all of us; prasīdatām-may be pleased; naḥ-upon us; saḥ-He; mahā-vibhūtiḥ-the supremely powerful.
All living entities, moving and nonmoving, receive their vital force, their bodily strength and their very lives from the air. All of us follow the air for our vital force, exactly as servants follow an emperor. The vital force of air is generated from the original vital force of the Supreme Personality of Godhead. May that Supreme Lord be pleased with us.
TEXT 38
śrotrād diśo yasya hṛdaś ca khāni
prajajñire khaṁ puruṣasya nābhyāḥ
prāṇendriyātmāsu-śarīra-ketaḥ
prasīdatāṁ naḥ sa mahā-vibhūtiḥ
SYNONYMS
śrotrāt-from the ears; diśaḥ-different directions; yasya-of whom; hṛdaḥ-from the heart; ca-also; khāni-the holes of the body; prajajñire-generated; kham-the sky; puruṣasya-of the Supreme Person; nābhyāḥ-from the navel; prāṇa-of the life force; indriya-senses; ātmā-mind; asu-vital force; śarīra-and body; ketaḥ-the shelter; prasīdatām-may be pleased; naḥ-upon us; saḥ-He; mahā-vibhūtiḥ-the supremely powerful.
May the supremely powerful Personality of Godhead be pleased with us. The different directions are generated from His ears, the holes of the body come from His heart, and the vital force, the senses, the mind, the air within the body, and the ether, which is the shelter of the body, come from His navel.
TEXT 39
balān mahendras tri-daśāḥ prasādān
manyor girīśo dhiṣaṇād viriñcaḥ
khebhyas tu chandāṁsy ṛṣayo meḍhrataḥ kaḥ
prasīdatāṁ naḥ sa mahā-vibhūtiḥ
SYNONYMS
balāt-by His strength; mahā-indraḥ-King Indra became possible; tri-daśāḥ-as well as the demigods; prasādāt-by satisfaction; manyoḥ-by anger; giri-īśaḥ-Lord Śiva; dhiṣaṇāt-from sober intelligence; viriñcaḥ-Lord Brahmā; khebhyaḥ-from the bodily holes; tu-as well as; chandāṁsi-Vedic mantras; ṛṣayaḥ-great saintly persons; meḍhrataḥ-from the genitals; kaḥ-the prajāpatis; prasīdatām-may be pleased; naḥ-upon us; saḥ-He; mahā-vibhūtiḥ-the Supreme Personality of Godhead, who has extraordinary power.
Mahendra, the King of Heaven, was generated from the prowess of the Lord, the demigods were generated from the mercy of the Lord, Lord Śiva was generated from the anger of the Lord, and Lord Brahmā from His sober intelligence. The Vedic mantras were generated from the bodily holes of the Lord, and the great saints and prajāpatis were generated from His genitals. May that supremely powerful Lord be pleased with us.
TEXT 40
śrīr vakṣasaḥ pitaraś chāyayāsan
dharmaḥ stanād itaraḥ pṛṣṭhato 'bhūt
dyaur yasya śīrṣṇo 'psaraso vihārāt
prasīdatāṁ naḥ sa mahā-vibhūtiḥ
SYNONYMS
śrīḥ-the goddess of fortune; vakṣasaḥ-from His chest; pitaraḥ-the inhabitants of Pitṛloka; chāyayā-from His shadow; āsan-became possible; dharmaḥ-the principle of religion; stanāt-from His bosom; itaraḥ-irreligion (the opposite of dharma); pṛṣṭhataḥ-from the back; abhūt-became possible; dyauḥ-the heavenly planets; yasya-of whom; śīrṣṇaḥ-from the top of the head; apsarasaḥ-the inhabitants of Apsaroloka; vihārāt-by His sense enjoyment; prasīdatām-kindly be pleased; naḥ-upon us; saḥ-He (the Supreme Personality of Godhead); mahā-vibhūtiḥ-the greatest in all prowess.
The goddess of fortune was generated from His chest, the inhabitants of Pitṛloka from His shadow, religion from His bosom, and irreligion [the opposite of religion] from His back. The heavenly planets were generated from the top of His head, and the Apsarās from His sense enjoyment. May that supremely powerful Personality of Godhead be pleased with us.
TEXT 41
vipro mukhād brahma ca yasya guhyaṁ
rājanya āsīd bhujayor balaṁ ca
ūrvor viḍ ojo 'ṅghrir aveda-śūdrau
prasīdatāṁ naḥ sa mahā-vibhūtiḥ
SYNONYMS
vipraḥ-the brāhmaṇas; mukhāt-from His mouth; brahma-the Vedic literatures; ca-also; yasya-of whom; guhyam-from His confidential knowledge; rājanyaḥ-the kṣatriyas; āsīt-became possible; bhujayoḥ-from His arms; balam ca-as well as bodily strength; ūrvoḥ-from the thighs; viṭ-vaiśyas; ojaḥ-and their expert productive knowledge; aṅghriḥ-from His feet; aveda-those who are beyond the jurisdiction of Vedic knowledge; śūdrau-the worker class; prasīdatām-may be pleased; naḥ-upon us; saḥ-He; mahā-vibhūtiḥ-the supremely powerful Personality of Godhead.
The brāhmaṇas and Vedic knowledge come from the mouth of the Supreme Personality of Godhead, the kṣatriyas and bodily strength come from His arms, the vaiśyas and their expert knowledge in productivity and wealth come from His thighs, and the śūdras, who are outside of Vedic knowledge, come from His feet. May that Supreme Personality of Godhead, who is full in prowess, be pleased with us.
TEXT 42
lobho 'dharāt prītir upary abhūd dyutir
nastaḥ paśavyaḥ sparśena kāmaḥ
bhruvor yamaḥ pakṣma-bhavas tu kālaḥ
prasīdatāṁ naḥ sa mahā-vibhūtiḥ
SYNONYMS
lobhaḥ-greed; adharāt-from the lower lip; prītiḥ-affection; upari-from the upper lip; abhūt-became possible; dyutiḥ-bodily luster; nastaḥ-from the nose; paśavyaḥ-fit for the animals; sparśena-by the touch; kāmaḥ-lusty desires; bhruvoḥ-from the eyebrows; yamaḥ-Yamarāja became possible; pakṣma-bhavaḥ-from the eyelashes; tu-but; kālaḥ-eternal time, which brings death; prasīdatām-be pleased; naḥ-upon us; saḥ-He; mahā-vibhūtiḥ-the Supreme Personality of Godhead, who has great prowess.
Greed is generated from His lower lip, affection from His upper lip, bodily luster from His nose, animalistic lusty desires from His sense of touch, Yamarāja from His eyebrows, and eternal time from His eyelashes. May that Supreme Lord be pleased with us.
TEXT 43
dravyaṁ vayaḥ karma guṇān viśeṣaṁ
yad-yogamāyā-vihitān vadanti
yad durvibhāvyaṁ prabudhāpabādhaṁ
prasīdatāṁ naḥ sa mahā-vibhūtiḥ
SYNONYMS
dravyam-the five elements of the material world; vayaḥ-time; karma-fruitive activities; guṇān-the three modes of material nature; viśeṣam-the varieties caused by combinations of the twenty-three elements; yat-that which; yoga-māyā-by the Lord's creative potency; vihitān-all done; vadanti-all learned men say; yat durvibhāvyam-which is actually extremely difficult to understand; prabudha-apabādham-rejected by the learned, by those who are fully aware; prasīdatām-may be pleased; naḥ-upon us; saḥ-He; mahā-vibhūtiḥ-the controller of everything.
All learned men say that the five elements, eternal time, fruitive activity, the three modes of material nature, and the varieties produced by these modes are all creations of yogamāyā. This material world is therefore extremely difficult to understand, but those who are highly learned have rejected it. May the Supreme Personality of Godhead, who is the controller of everything, be pleased with us.
The word durvibhāvyam is very important in this verse. No one can understand how everything is happening in this material world by the arrangement of the Supreme Personality of Godhead through His material energies. As stated in Bhagavad-gītā (9.10), mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram: everything is actually happening under the direction of the Supreme Personality of Godhead. This much we can learn, but how it is happening is extremely difficult to understand. We cannot even understand how the affairs within our body are systematically taking place. The body is a small universe, and since we cannot understand how things are happening in this small universe, how can we understand the affairs of the bigger universe? Actually this universe is very difficult to understand, yet learned sages have advised, as Kṛṣṇa has also advised, that this material world is duḥkhālayam aśāśvatam; [Bg. 8.15] in other words, it is a place of misery and temporality. One must give up this world and go back home, back to the Personality of Godhead. Materialists may argue, "If this material world and its affairs are impossible to understand, how can we reject it?" The answer is provided by the word prabudhāpabādham. We have to reject this material world because it is rejected by those who are learned in Vedic wisdom. Even though we cannot understand what this material world is, we should be ready to reject it in accordance with the advice of learned persons, especially the advice of Kṛṣṇa. Kṛṣṇa says:
mām upetya punar janma
duḥkhālayam aśāśvatam
nāpnuvanti mahātmānaḥ
saṁsiddhiṁ paramāṁ gatāḥ
"After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection." (Bg. 8.15) One has to return home, back to Godhead, for this is the highest perfection of life. To go back to Godhead means to reject this material world. Although we cannot understand the functions of this material world and whether it is good for us or bad for us, in accordance with the advice of the supreme authority we must reject it and go back home, back to Godhead.
TEXT 44
namo 'stu tasmā upaśānta-śaktaye
svārājya-lābha-pratipūritātmane
guṇeṣu māyā-raciteṣu vṛttibhir
na sajjamānāya nabhasvad-ūtaye
SYNONYMS
namaḥ-our respectful obeisances; astu-let there be; tasmai-unto Him; upaśānta-śaktaye-who does not endeavor to achieve anything else, who is free from restlessness; svārājya-completely independent; lābha-of all gains; pratipūrita-fully achieved; ātmane-unto the Supreme Personality of Godhead; guṇeṣu-of the material world, which is moving because of the three modes of nature; māyā-raciteṣu-things created by the external energy; vṛttibhiḥ-by such activities of the senses; na sajjamānāya-one who does not become attached, or one who is above material pains and pleasures; nabhasvat-the air; ūtaye-unto the Lord, who has created this material world as His pastime.
Let us offer our respectful obeisances unto the Supreme Personality of Godhead, who is completely silent, free from endeavor, and completely satisfied by His own achievements. He is not attached to the activities of the material world through His senses. Indeed, in performing His pastimes in this material world, He is just like the unattached air.
We can simply understand that behind the activities of material nature is the Supreme Lord, by whose indications everything takes place, although we cannot see Him. Even without seeing Him, we should offer Him our respectful obeisances. We should know that He is complete. Everything is done systematically by His energies (parāsya śaktir vividhaiva śrūyate), and therefore He has nothing to do (na tasya kāryaṁ karaṇaṁ ca vidyate). As indicated here by the word upaśānta-śaktaye, His different energies act, but although He sets these energies in action, He Himself has nothing to do. He is not attached to anything, for He is the Supreme Personality of Godhead. Therefore, let us offer our respectful obeisances unto Him.
TEXT 45
sa tvaṁ no darśayātmānam
asmat-karaṇa-gocaram
prapannānāṁ didṛkṣūṇāṁ
sasmitaṁ te mukhāmbujam
SYNONYMS
saḥ-He (the Supreme Personality of Godhead); tvam-You are my Lord; naḥ-to us; darśaya-be visible; ātmānam-in Your original form; asmat-karaṇa-gocaram-appreciable by our direct senses, especially by our eyes; prapannānām-we are all surrendered unto You; didṛkṣūṇām-yet we wish to see You; sasmitam-smiling; te-Your; mukha-ambujam-lotuslike face.
O Supreme Personality of Godhead, we are surrendered unto You, yet we wish to see You. Please make Your original form and smiling lotus face visible to our eyes and appreciable to our other senses.
The devotees are always eager to see the Supreme Personality of Godhead in His original form, with His smiling lotuslike face. They are not interested in experiencing the impersonal form. The Lord has both impersonal and personal features. The impersonalists have no idea of the personal feature of the Lord, but Lord Brahmā and the members of his disciplic succession want to see the Lord in His personal form. Without a personal form there can be no question of a smiling face, which is clearly indicated here by the words sasmitam te mukhāmbujam. Those who are in the Vaiṣṇava sampradāya of Brahmā always want to see the Supreme Personality of Godhead. They are eager to realize the Lord's personal feature, not the impersonal feature. As clearly stated here, asmat-karaṇa-gocaram: the personal feature of the Lord can be directly perceived by our senses.
TEXT 46
tais taiḥ svecchā-bhūtai rūpaiḥ
kāle kāle svayaṁ vibho
karma durviṣahaṁ yan no
bhagavāṁs tat karoti hi
SYNONYMS
taiḥ-by such appearances; taiḥ-by such incarnations; sva-icchā-bhūtaiḥ-all appearing by Your personal sweet will; rūpaiḥ-by factual forms; kāle kāle-in different millenniums; svayam-personally; vibho-O Supreme; karma-activities; durviṣaham-uncommon (unable to be enacted by anyone else); yat-that which; naḥ-unto us; bhagavān-the Supreme Personality of Godhead; tat-that; karoti-executes; hi-indeed.
O Lord, O Supreme Personality of Godhead, by Your sweet will You appear in various incarnations, millennium after millennium, and act wonderfully, performing uncommon activities that would be impossible for us.
The Lord says in Bhagavad-gītā (4.7):
yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself." Thus it is not imagination but a fact that the Supreme Personality of Godhead, by His sweet will, appears in different incarnations, such as Matsya, Kūrma, Varāha, Nṛsiṁha, Vāmana, Paraśurāma, Rāmacandra, Balarāma, Buddha and many other forms. Devotees are always eager to see one of the Lord's innumerable forms. It is said that just as no one can count how many waves there are in the sea, no one can count the forms of the Lord. This does not mean, however, that anyone can claim to be a form of the Lord and be acceptable as an incarnation. The incarnation of the Supreme Personality of Godhead must be accepted in terms of the descriptions found in the śāstras. Lord Brahmā is eager to see the incarnation of the Lord, or the original source of all incarnations; he is not eager to see an imposter. The incarnation's activities are proof of His identity. All the incarnations described in the śāstras act wonderfully (keśava dhṛta-mīna-śarīra jaya jagadīśa hare). It is only by the personal sweet will of the Supreme Personality of Godhead that He appears and disappears, and only fortunate devotees can expect to see Him face to face.
TEXT 47
kleśa-bhūry-alpa-sārāṇi
karmāṇi viphalāni vā
dehināṁ viṣayārtānāṁ
na tathaivārpitaṁ tvayi
SYNONYMS
kleśa-hardship; bhūri-very much; alpa-very little; sārāṇi-good result; karmāṇi-activities; viphalāni-frustration; vā-either; dehinām-of persons; viṣaya-artānām-who are eager to enjoy the material world; na-not; tathā-like that; eva-indeed; arpitam-dedicated; tvayi-unto Your Lordship.
Karmīs are always anxious to accumulate wealth for their sense gratification, but for that purpose they must work very hard. Yet even though they work hard, the results are not satisfying. Indeed, sometimes their work results only in frustration. But devotees who have dedicated their lives to the service of the Lord can achieve substantial results without working very hard. These results exceed the devotee's expectations.
We can practically see how the devotees who have dedicated their lives for the service of the Lord in the Kṛṣṇa consciousness movement are getting immense opportunities for the service of the Supreme Personality of Godhead without working very hard. The Kṛṣṇa consciousness movement actually started with only forty rupees, but now it has more than forty crores worth of property, and all this opulence has been achieved within eight or ten years. No karmī can expect to improve his business so swiftly, and besides that, whatever a karmī acquires is temporary and sometimes frustrating. In Kṛṣṇa consciousness, however, everything is encouraging and improving. The Kṛṣṇa consciousness movement is not very popular with the karmīs because this movement recommends that one refrain from illicit sex, meat-eating, gambling and intoxication. These are restrictions that karmīs very much dislike. Nonetheless, in the presence of so many enemies, this movement is progressing, going forward without impediments. If the devotees continue to spread this movement, dedicating life and soul to the lotus feet of Kṛṣṇa, no one will be able to check it. The movement will go forward without limits. Chant Hare Kṛṣṇa!
TEXT 48
nāvamaḥ karma-kalpo 'pi
viphalāyeśvarārpitaḥ
kalpate puruṣasyaiva
sa hy ātmā dayito hitaḥ
SYNONYMS
na-not; avamaḥ-very little, or insignificant; karma-activities; kalpaḥ-rightly executed; api-even; viphalāya-go in vain; īśvara-arpitaḥ-because of being dedicated to the Supreme Personality of Godhead; kalpate-it is so accepted; puruṣasya-of all persons; eva-indeed; saḥ-the Supreme Personality of Godhead; hi-certainly; ātmā-the Supersoul, the supreme father; dayitaḥ-extremely dear; hitaḥ-beneficial.
Activities dedicated to the Supreme Personality of Godhead, even if performed in small measure, never go in vain. The Supreme Personality of Godhead, being the supreme father, is naturally very dear and always ready to act for the good of the living entities.
In Bhagavad-gītā (2.40), the Lord says svalpam apy asya dharmasya trāyate mahato bhayāt: this dharma, devotional service, is so important that even if performed to a very small, almost negligible extent, it can give one the supreme result. There are many instances in the history of the world in which even a slight service rendered to the Lord has saved a living entity from the greatest danger. Ajāmila, for example, was saved by the Supreme Personality of Godhead from the greatest danger, that of going to hell. He was saved simply because he chanted the name Nārāyaṇa at the end of his life. When Ajāmila chanted this holy name of the Lord, Nārāyaṇa, he did not chant knowingly; actually he was calling his youngest son, whose name was Nārāyaṇa. Nonetheless, Lord Nārāyaṇa took this chanting seriously, and thus Ajāmila achieved the result of ante nārāyaṇa-smṛtiḥ, remembering Nārāyaṇa at the end of life. If one somehow or other remembers the holy name of Nārāyaṇa, Kṛṣṇa or Rāma at the end of life, he immediately achieves the transcendental result of going back home, back to Godhead.
The Supreme Personality of Godhead is actually the only object of our love. As long as we are in this material world we have so many desires to fulfill, but when we come in touch with the Supreme Personality of Godhead, we immediately become perfect and fully satisfied, just as a child is fully satisfied when he comes to the lap of his mother. Dhruva Mahārāja went to the forest to achieve some material result by austerity and penance, but when he actually saw the Supreme Personality of Godhead he said, "I do not want any material benediction. I am completely satisfied." Even if one wants some material benefit from serving the Supreme Personality of Godhead, this can be achieved extremely easily, without hard labor. Therefore the śāstra recommends:
akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param
"Whether one desires everything or nothing or desires to merge into the existence of the Lord, he is intelligent only if he worships Lord Kṛṣṇa, the Supreme Personality of Godhead, by rendering transcendental loving service." (Bhāg. 2.3.10) Even if one has material desires, one can undoubtedly achieve what he wants by rendering service to the Lord.
TEXT 49
yathā hi skandha-śākhānāṁ
taror mūlāvasecanam
evam ārādhanaṁ viṣṇoḥ
sarveṣām ātmanaś ca hi
SYNONYMS
yathā-as; hi-indeed; skandha-of the trunk; śākhānām-and of the branches; taroḥ-of a tree; mūla-the root; avasecanam-watering; evam-in this way; ārādhanam-worship; viṣṇoḥ-of Lord Viṣṇu; sarveṣām-of everyone; ātmanaḥ-of the Supersoul; ca-also; hi-indeed.
When one pours water on the root of a tree, the trunk and branches of the tree are automatically pleased. Similarly, when one becomes a devotee of Lord Viṣṇu, everyone is served, for the Lord is the Supersoul of everyone.
As stated in the Padma Purāṇa:
ārādhanānāṁ sarveṣāṁ
viṣṇor ārādhanaṁ param
tasmāt parataraṁ devi
tadīyānāṁ samarcanam
"Of all types of worship, worship of Lord Viṣṇu is best, and better than the worship of Lord Viṣṇu is the worship of His devotee, the Vaiṣṇava." There are many demigods worshiped by people who are attached to material desires (kāmais tais tair hṛta jñānāḥ prapadyante'nya-devatāḥ [Bg. 7.20]). Because people are embarrassed by so many material desires, they worship Lord Śiva, Lord Brahmā, the goddess Kālī, Durgā, Gaṇeśa and Sūrya to achieve different results. However, one can achieve all these results simultaneously just by worshiping Lord Viṣṇu. As stated elsewhere in the Bhāgavatam (4.31.14):
yathā taror mūla-niṣecanena
tṛpyanti tat-skandha-bhujopaśākhāḥ
prāṇopahārāc ca yathendriyāṇāṁ
tathaiva sarvārhaṇam acyutejyā
"Just by pouring water on the root of a tree, one nourishes its trunk and all of its branches, fruits and flowers, and just by supplying food to the stomach, one satisfies all the limbs of the body. Similarly, by worshiping Lord Viṣṇu one can satisfy everyone." Kṛṣṇa consciousness is not a sectarian religious movement. Rather, it is meant for all-embracing welfare activities for the world. One can enter this movement without discrimination in terms of caste, creed, religion or nationality. If one is trained to worship the Supreme Personality of Godhead, Kṛṣṇa, who is the origin of viṣṇu-tattva, one can become fully satisfied and perfect in all respects.
TEXT 50
namas tubhyam anantāya
durvitarkyātma-karmaṇe
nirguṇāya guṇeśāya
sattva-sthāya ca sāmpratam
SYNONYMS
namaḥ-all obeisances; tubhyam-unto You, my Lord; anantāya-who are everlasting, transcending the three phases of time (past, present and future); durvitarkya-ātma-karmaṇe-unto You, who perform inconceivable activities; nirguṇāya-which are all transcendental, free from the inebriety of material qualities; guṇa-īśāya-unto You, who control the three modes of material nature; sattva-sthāya-who are in favor of the material quality of goodness; ca-also; sāmpratam-at present.
My Lord, all obeisances unto You, who are eternal, beyond time's limits of past, present and future. You are inconceivable in Your activities, You are the master of the three modes of material nature, and, being transcendental to all material qualities, You are free from material contamination. You are the controller of all three of the modes of nature, but at the present You are in favor of the quality of goodness. Let us offer our respectful obeisances unto You.
The Supreme Personality of Godhead controls the material activities manifested by the three modes of material nature. As stated in Bhagavad-gītā, nirguṇaṁ guṇa-bhoktṛ ca: the Supreme Personality of Godhead is always transcendental to the material qualities (sattva-guṇa, rajo-guṇa and tamo-guṇa), but nonetheless He is their controller. The Lord manifests Himself in three features-as Brahmā, Viṣṇu and Maheśvara-to control these three qualities. He personally takes charge of sattva-guṇa as Lord Viṣṇu, and He entrusts the charge of rajo-guṇa and tamo-guṇa to Lord Brahmā and Lord Śiva. Ultimately, however, He is the controller of all three guṇas. Lord Brahmā, expressing his appreciation, said that because Lord Viṣṇu had now taken charge of the activities of goodness, there was every hope that the demigods would be successful in fulfilling their desires. The demigods were harassed by the demons, who were infested with tamo-guṇa. However, as Lord Brahmā has previously described, since the time of sattva-guṇa had now arrived, the demigods could naturally expect to fulfill their desires. The demigods are supposedly well advanced in knowledge, yet they could not understand the knowledge of the Supreme Personality of Godhead. Therefore the Lord is addressed here as anantāya. Although Lord Brahmā knows past, present and future, he is unable to understand the unlimited knowledge of the Supreme Personality of Godhead.
Thus end the Bhaktivedanta purports of the Eighth Canto, Fifth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Demigods Appeal to the Lord for Protection."
Chapter Six
The Demigods and Demons Declare a Truce
This chapter describes how the Lord appeared before the demigods when they offered Him their prayers. Following the advice of the Supreme Personality of Godhead, the demigods executed a truce with the demons for the purpose of churning nectar from the sea.
Because of the prayers offered by the demigods in the previous chapter, Lord Kṣīrodakaśāyī Viṣṇu was pleased with the demigods, and thus He appeared before them. The demigods were almost blinded by His transcendental bodily effulgence. At first, therefore, they could not even see any part of His body. After some time, however, when Brahmā could see the Lord, he, along with Lord Śiva, began to offer the Lord prayers.
Lord Brahmā said: "The Supreme Personality of Godhead, being beyond birth and death, is eternal. He has no material qualities. Yet He is the ocean of unlimited auspicious qualities. He is subtler than the most subtle, He is invisible, and His form is inconceivable. He is worshipable for all the demigods. Innumerable universes exist within His form, and therefore He is never separated from these universes by time, space or circumstances. He is the chief and the pradhāna. Although He is the beginning, the middle and the end of the material creation, the idea of pantheism conceived by Māyāvādī philosophers has no validity. The Supreme Personality of Godhead controls the entire material manifestation through His subordinate agent, the external energy. Because of His inconceivable transcendental position, He is always the master of the material energy. The Supreme Personality of Godhead, in His various forms, is always present even within this material world, but the material qualities cannot touch Him. One can understand His position only by His instructions, as given in Bhagavad-gītā." As stated in Bhagavad-gītā (10.10), dadāmi buddhi-yogaṁ tam. Buddhi-yoga means bhakti-yoga. Only through the process of bhakti-yoga can one understand the Supreme Lord.
When offered prayers by Lord Śiva and Lord Brahmā, the Supreme Personality of Godhead was pleased. Thus He gave appropriate instructions to all the demigods. The Supreme Personality of Godhead, who is known as Ajita, unconquerable, advised the demigods to make a peace proposal to the demons, so that after formulating a truce, the demigods and demons could churn the ocean of milk. The rope would be the biggest serpent, known as Vāsuki, and the churning rod would be Mandara Mountain. Poison would also be produced from the churning, but it would be taken by Lord Śiva, and so there would be no need to fear it. Many other attractive things would be generated by the churning, but the Lord warned the demigods not to be captivated by such things. Nor should the demigods be angry if there were some disturbances. After advising the demigods in this way, the Lord disappeared from the scene.
Following the instructions of the Supreme Personality of Godhead, the demigods established a peace with Mahārāja Bali, the King of the demons. Then both the demons and the demigods started for the ocean, taking Mandara Mountain with them. Because of the great heaviness of the mountain, the demigods and demons became fatigued, and some of them actually died. Then the Supreme Personality of Godhead, Viṣṇu, appeared there on the back of His carrier, Garuḍa, and by His mercy He brought these demigods and demons back to life. The Lord then lifted the mountain with one of His hands and placed it on the back of Garuḍa. The Lord sat on the mountain and was carried to the spot of the churning by Garuḍa, who placed the mountain in the middle of the sea. Then the Lord asked Garuḍa to leave that place because as long as Garuḍa was present, Vāsuki could not come there.
TEXT 1
śrī-śuka uvāca
evaṁ stutaḥ sura-gaṇair
bhagavān harir īśvaraḥ
teṣām āvirabhūd rājan
sahasrārkodaya-dyutiḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-in this way; stutaḥ-being worshiped by prayers; sura-gaṇaiḥ-by the demigods; bhagavān-the Supreme Personality of Godhead; hariḥ-the vanquisher of all inauspiciousness; īśvaraḥ-the supreme controller; teṣām-in front of Lord Brahmā and all the demigods; āvirabhūt-appeared there; rājan-O King (Parīkṣit); sahasra-of thousands; arka-of suns; udaya-like the rising; dyutiḥ-His effulgence.
Śrī Śukadeva Gosvāmī said: O King Parīkṣit, the Supreme Personality of Godhead, Hari, being thus worshiped with prayers by the demigods and Lord Brahmā, appeared before them. His bodily effulgence resembled the simultaneous rising of thousands of suns.
TEXT 2
tenaiva sahasā sarve
devāḥ pratihatekṣaṇāḥ
nāpaśyan khaṁ diśaḥ kṣauṇīm
ātmānaṁ ca kuto vibhum
SYNONYMS
tena eva-because of this; sahasā-all of a sudden; sarve-all; devāḥ-the demigods; pratihata-īkṣaṇāḥ-their vision being blocked; na-not; apaśyan-could see; kham-the sky; diśaḥ-the directions; kṣauṇīm-land; ātmānam ca-also themselves; kutaḥ-and where is the question of seeing; vibhum-the Supreme Lord.
The vision of all the demigods was blocked by the Lord's effulgence. Thus they could see neither the sky, the directions, the land, nor even themselves, what to speak of seeing the Lord, who was present before them.
TEXTS 3–7
viriñco bhagavān dṛṣṭvā
saha śarveṇa tāṁ tanum
svacchāṁ marakata-śyāmāṁ
kañja-garbhāruṇekṣaṇām
tapta-hemāvadātena
lasat-kauśeya-vāsasā
prasanna-cāru-sarvāṅgīṁ
sumukhīṁ sundara-bhruvam
mahā-maṇi-kirīṭena
keyūrābhyāṁ ca bhūṣitām
karṇābharaṇa-nirbhāta-
kapola-śrī-mukhāmbujām
kāñcīkalāpa-valaya-
hāra-nūpura-śobhitām
kaustubhābharaṇāṁ lakṣmīṁ
bibhratīṁ vana-mālinīm
sudarśanādibhiḥ svāstrair
mūrtimadbhir upāsitām
tuṣṭāva deva-pravaraḥ
saśarvaḥ puruṣaṁ param
sarvāmara-gaṇaiḥ sākaṁ
sarvāṅgair avaniṁ gataiḥ
SYNONYMS
viriñcaḥ-Lord Brahmā; bhagavān-who is also addressed as bhagavān because of his powerful position; dṛṣṭvā-by seeing; saha-with; śarveṇa-Lord Śiva; tām-unto the Supreme Lord; tanum-His transcendental form; svacchām-without material contamination; marakata-śyāmām-with a bodily luster like the light of a blue gem; kañja-garbha-aruṇa-īkṣaṇām-with pinkish eyes like the womb of a lotus flower; tapta-hema-avadātena-with a luster like that of molten gold; lasat-shining; kauśeya-vāsasā-dressed in yellow silk garments; prasanna-cāru-sarva-aṅgīm-all the parts of whose body were graceful and very beautiful; su-mukhīm-with a smiling face; sundara-bhruvam-whose eyebrows were very beautifully situated; mahā-maṇi-kirīṭena-with a helmet bedecked with valuable jewels; keyūrābhyām ca bhūṣitām-decorated with all kinds of ornaments; karṇa-ābharaṇa-nirbhāta-illuminated by the rays of the jewels on His ears; kapola-with cheeks; śrī-mukha-ambujām-whose beautiful lotuslike face; kāñcī-kalāpa-valaya-ornaments like the belt on the waist and bangles on the hands; hāra-nūpura-with a necklace on the chest and ankle bells on the legs; śobhitām-all beautifully set; kaustubha-ābharaṇām-whose chest was decorated with the Kaustubha gem; lakṣmīm-the goddess of fortune; bibhratīm-moving; vana-mālinīm-with flower garlands; sudarśana-ādibhiḥ-bearing the Sudarśana cakra and others; sva-astraiḥ-with His weapons; mūrtimadbhiḥ-in His original form; upāsitām-being worshiped; tuṣṭāva-satisfied; deva-pravaraḥ-the chief of the demigods; sa-śarvaḥ-with Lord Śiva; puruṣam param-the Supreme Personality; sarva-amara-gaṇaiḥ-accompanied by all the demigods; sākam-with; sarva-aṅgaiḥ-with all the parts of the body; avanim-on the ground; gataiḥ-prostrated.
Lord Brahmā, along with Lord Śiva, saw the crystal-clear personal beauty of the Supreme Personality of Godhead, whose blackish body resembles a marakata gem, whose eyes are reddish like the depths of a lotus, who is dressed with garments that are yellow like molten gold, and whose entire body is attractively decorated. They saw His beautiful, smiling, lotuslike face, crowned by a helmet bedecked with valuable jewels. The Lord has attractive eyebrows, and His cheeks are adorned with earrings. Lord Brahmā and Lord Śiva saw the belt on the Lord's waist, the bangles on Mis arms, the necklace on His chest, and the ankle bells on His legs. The Lord is bedecked with flower garlands, His neck is decorated with the Kaustubha gem, and He carries with Him the goddess of fortune and His personal weapons, like His disc and club. When Lord Brahmā, along with Lord Śiva and the other demigods, thus saw the form of the Lord, they all immediately fell to the ground, offering their obeisances.
TEXT 8
śrī-brahmovāca
ajāta-janma-sthiti-saṁyamāyā-
guṇāya nirvāṇa-sukhārṇavāya
aṇor aṇimne 'parigaṇya-dhāmne
mahānubhāvāya namo namas te
SYNONYMS
śrī-brahmā uvāca-Lord Brahmā said; ajāta-janma-sthiti-saṁyamāya-unto the Supreme Personality of Godhead, who is never born but whose appearance in different incarnations never ceases; aguṇāya-never affected by the material modes of nature (sattva-guṇa, rajo-guṇa and tamo-guṇa); nirvāṇa-sukha-arṇavāya-unto the ocean of eternal bliss, beyond material existence; aṇoḥ aṇimne-smaller than the atom; aparigaṇya-dhāmne-whose bodily features are never to be conceived by material speculation; mahā-anubhāvāya-whose existence is inconceivable; namaḥ-offering our obeisances; namaḥ-again offering our obeisances; te-unto You.
Lord Brahmā said: Although You are never born, Your appearance and disappearance as an incarnation never cease. You are always free from the material qualities, and You are the shelter of transcendental bliss resembling an ocean. Eternally existing in Your transcendental form, You are the supreme subtle of the most extremely subtle. We therefore offer our respectful obeisances unto You, the Supreme, whose existence is inconceivable.
The Lord says in Bhagavad-gītā (4.6):
ajo 'pi sann avyayātmā
bhūtānām īśvaro 'pi san
prakṛtiṁ svām adhiṣṭhāya
sambhavāmy ātma-māyayā
"Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all sentient beings, I still appear in every millennium in My original transcendental form." In the following verse in Bhagavad-gītā (4.7), the Lord says:
yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time descend Myself." Thus although the Supreme Lord is unborn, there is no cessation to His appearance in different forms as incarnations like Lord Kṛṣṇa and Lord Rāma. Since His incarnations are eternal, the various activities performed by these incarnations are also eternal. The Supreme Personality of Godhead does not appear because He is forced to do so by karma like ordinary living entities who are forced to accept a certain type of body. It is to be understood that the Lord's body and activities are all transcendental, being free from the contamination of the material modes of nature. These pastimes are transcendental bliss to the Lord. The word aparigaṇya-dhāmne is very significant. There is no limit to the Lord's appearance in different incarnations. All of these incarnations are eternal, blissful and full of knowledge.
TEXT 9
rūpaṁ tavaitat puruṣarṣabhejyaṁ
śreyo 'rthibhir vaidika-tāntrikeṇa
yogena dhātaḥ saha nas tri-lokān
paśyāmy amuṣminn u ha viśva-mūrtau
SYNONYMS
rūpam-form; tava-Your; etat-this; puruṣa-ṛṣabha-O best of all personalities; ijyam-worshipable; śreyaḥ-ultimate auspiciousness; arthibhiḥ-by persons who desire; vaidika-under the direction of Vedic instructions; tāntrikeṇa-realized by followers of Tantras, like Nārada-pañcarātra; yogena-by practice of mystic yoga; dhātaḥ-O supreme director; saha-with; naḥ-us (the demigods); tri-lokān-controlling the three worlds; paśyāmi-we see directly; amuṣmin-in You; u-oh; ha-completely manifested; viśva-mūrtau-in You, who have the universal form.
O best of persons, O supreme director, those who actually aspire for supreme good fortune worship this form of Your Lordship according to the Vedic Tantras. My Lord, we can see all the three worlds in You.
The Vedic mantras say: yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati. When the devotee sees the Supreme Personality of Godhead by his meditation, or when he sees the Lord personally, face to face, he becomes aware of everything within this universe. Indeed, nothing is unknown to him. Everything within this material world is fully manifested to a devotee who has seen the Supreme Personality of Godhead. Bhagavad-gītā (4.34) therefore advises:
tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ
"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth." Lord Brahmā is one of these self-realized authorities (svayambhūr nāradaḥ śambhuḥ kumāraḥ kapilo manuḥ [SB 6.3.20]). One must therefore accept the disciplic succession from Lord Brahmā, and then one can understand the Supreme Personality of Godhead in fullness. Here the word viśva-mūrtau indicates that everything exists in the form of the Supreme Personality of Godhead. One who is able to worship Him can see everything in Him and see Him in everything.
TEXT 10
tvayy agra āsīt tvayi madhya āsīt
tvayy anta āsīd idam ātma-tantre
tvam ādir anto jagato 'sya madhyaṁ
ghaṭasya mṛtsneva paraḥ parasmāt
SYNONYMS
tvayi-unto You, the Supreme Personality of Godhead; agre-in the beginning; āsīt-there was; tvayi-unto You; madhye-in the middle; āsīt-there was; tvayi-unto You; ante-in the end; āsīt-there was; idam-all of this cosmic manifestation; ātma-tantre-fully under Your control; tvam-Your Lordship; ādiḥ-beginning; antaḥ-end; jagataḥ-of the cosmic manifestation; asya-of this; madhyam-middle; ghaṭasya-of an earthen pot; mṛtsnā iva-like the earth; paraḥ-transcendental; parasmāt-because of being the chief.
My dear Lord, who are always fully independent, this entire cosmic manifestation arises from You, rests upon You and ends in You. Your Lordship is the beginning, sustenance and end of everything, like the earth, which is the cause of an earthen pot, which supports the pot, and to which the pot, when broken, finally returns.
TEXT 11
tvaṁ māyayātmāśrayayā svayedaṁ
nirmāya viśvaṁ tad-anupraviṣṭaḥ
paśyanti yuktā manasā manīṣiṇo
guṇa-vyavāye 'py aguṇaṁ vipaścitaḥ
SYNONYMS
tvam-Your Lordship; māyayā-by Your eternal energy; ātma-āśrayayā-whose existence is under Your shelter; svayā-emanated from Yourself; idam-this; nirmāya-for the sake of creating; viśvam-the entire universe; tat-into it; anupraviṣṭaḥ-You enter; paśyanti-they see; yuktāḥ-persons in touch with You; manasā-by an elevated mind; manīṣiṇaḥ-people with advanced consciousness; guṇa-of material qualities; vyavāye-in the transformation; api-although; aguṇam-still untouched by the material qualities; vipaścitaḥ-those who are fully aware of the truth of śāstra.
O Supreme, You are independent in Your self and do not take help from others. Through Your own potency, You create this cosmic manifestation and enter into it. Those who are advanced in Kṛṣṇa consciousness, who are fully in knowledge of the authoritative śāstra, and who, through the practice of bhakti-yoga, are cleansed of all material contamination, can see with clear minds that although You exist within the transformations of the material qualities, Your presence is untouched by these qualities.
The Lord says in Bhagavad-gītā (9.10):
mayādhyakṣeṇa prakṛtiḥ
sūyate sacarācaram
hetunānena kaunteya
jagad viparivartate
"This material nature, working under My direction, O son of Kuntī, is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again." The material energy creates, maintains and devastates the entire cosmic manifestation because of directions given by the Supreme Personality of Godhead, who enters this universe as Garbhodakaśāyī Viṣṇu but is untouched by the material qualities. In Bhagavad-gītā the Lord refers to māyā, the external energy, which creates this material world, as mama māyā, "My energy," because this energy works under the full control of the Lord. These facts can be realized only by those who are well versed in Vedic knowledge and advanced in Kṛṣṇa consciousness.
TEXT 12
yathāgnim edhasy amṛtaṁ ca goṣu
bhuvy annam ambūdyamane ca vṛttim
yogair manuṣyā adhiyanti hi tvāṁ
guṇeṣu buddhyā kavayo vadanti
SYNONYMS
yathā-as; agnim-fire; edhasi-in wood; amṛtam-milk, which is like nectar; ca-and; goṣu-from cows; bhuvi-on the ground; annam-food grains; ambu-water; udyamane-in enterprise; ca-also; vṛttim-livelihood; yogaiḥ-by practice of bhakti-yoga; manuṣyāḥ-human beings; adhiyanti-achieve; hi-indeed; tvām-You; guṇeṣu-in the material modes of nature; buddhyā-by intelligence; kavayaḥ-great personalities; vadanti-say.
As one can derive fire from wood, milk from the milk bag of the cow, food grains and water from the land, and prosperity in one's livelihood from industrial enterprises, so, by the practice of bhakti-yoga, even within this material world, one can achieve Your favor or intelligently approach You. Those who are pious all affirm this.
Although the Supreme Personality of Godhead is nirguṇa, not to be found within this material world, the entire material world is pervaded by Him, as stated in Bhagavad-gītā (mayā tatam idaṁ sarvam). The material world is nothing but an expansion of the Lord's material energy, and the entire cosmic manifestation rests upon Him (mat-sthāni sarva-bhūtāni). Nonetheless, the Supreme Lord cannot be found here (na cāhaṁ teṣv avasthitaḥ). A devotee, however, can see the Supreme Personality of Godhead through the practice of bhakti-yoga. One ordinarily does not begin to practice bhakti-yoga unless he has practiced it in previous births. Moreover, one can begin bhakti-yoga only by the mercy of the spiritual master and Kṛṣṇa. Guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja. The seed of devotional service is obtainable by the mercy of guru, the spiritual master, and Kṛṣṇa, the Supreme Personality of Godhead.
Only by the practice of bhakti-yoga can one achieve the favor of the Supreme Personality of Godhead and see Him face to face (premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs. 5.38]). One cannot see the Lord by other methods, such as karma, jñāna or yoga. Under the direction of the spiritual master, one must cultivate bhakti-yoga (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam [SB 7.5.23]). Then, even within this material world, although the Lord is not visible, a devotee can see Him. This is confirmed in Bhagavad-gītā (bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]) and in Śrīmad-Bhāgavatam (bhaktyāham ekayā grāhyaḥ). Thus by devotional service one can achieve the favor of the Supreme Personality of Godhead, although He is not visible or understandable to materialistic persons.
In this verse, the cultivation of bhakti-yoga is compared to many material activities. By friction one can get fire from wood, by digging the earth one can get food grains and water, and by agitating the milk bag of the cow one can get nectarean milk. Milk is compared to nectar, which one can drink to become immortal. Of course, simply drinking milk will not make one immortal, but it can increase the duration of one's life. In modern civilization, men do not think milk to be important, and therefore they do not live very long. Although in this age men can live up to one hundred years, their duration of life is reduced because they do not drink large quantities of milk. This is a sign of Kali-yuga. In Kali-yuga, instead of drinking milk, people prefer to slaughter an animal and eat its flesh. The Supreme Personality of Godhead, in His instructions of Bhagavad-gītā, advises go-rakṣya, which means cow protection. The cow should be protected, milk should be drawn from the cows, and this milk should be prepared in various ways. One should take ample milk, and thus one can prolong one's life, develop his brain, execute devotional service, and ultimately attain the favor of the Supreme Personality of Godhead. As it is essential to get food grains and water by digging the earth, it is also essential to give protection to the cows and take nectarean milk from their milk bags.
The people of this age are inclined toward industrial enterprises for comfortable living, but they refuse to endeavor to execute devotional service, by which they can achieve the ultimate goal of life by returning home, back to Godhead. Unfortunately, as it is said, na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ [SB 7.5.31]. People without spiritual education do not know that the ultimate goal of life is to go back home, back to Godhead. Forgetting this aim of life, they are working very hard in disappointment and frustration (moghāśā mogha-karmāṇo mogha jñānā vicetasaḥ [Bg. 9.12]). The so-called vaiśyas-the industrialists or businessmen-are involved in big, big industrial enterprises, but they are not interested in food grains and milk. However, as indicated here, by digging for water, even in the desert, we can produce food grains; when we produce food grains and vegetables, we can give protection to the cows; while giving protection to the cows, we can draw from them abundant quantities of milk; and by getting enough milk and combining it with food grains and vegetables, we can prepare hundreds of nectarean foods. We can happily eat this food and thus avoid industrial enterprises and joblessness.
Agriculture and cow protection are the way to become sinless and thus be attracted to devotional service. Those who are sinful cannot be attracted by devotional service. As stated in Bhagavad-gītā (7.28):
yeṣāṁ tv anta-gataṁ pāpaṁ
janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ
"Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination." The majority of people in this age of Kali are sinful, short-living, unfortunate and disturbed (mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ [SB 1.1.10]). For them, Caitanya Mahāprabhu has advised:
harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]
"In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way."
TEXT 13
taṁ tvāṁ vayaṁ nātha samujjihānaṁ
saroja-nābhāticirepsitārtham
dṛṣṭvā gatā nirvṛtam adya sarve
gajā davārtā iva gāṅgam ambhaḥ
SYNONYMS
tam-O Lord; tvām-Your Lordship; vayam-all of us; nātha-O master; samujjihānam-now appearing before us with all glories; saroja-nābha-O Lord, whose navel resembles a lotus flower, or from whose navel grows a lotus flower; ati-cira-for an extremely long time; īpsita-desiring; artham-for the ultimate goal of life; dṛṣṭvā-seeing; gatāḥ-in our vision; nirvṛtam-transcendental happiness; adya-today; sarve-all of us; gajāḥ-elephants; dava-artāḥ-being afflicted in a forest fire; iva-like; gāṅgam ambhaḥ-with water from the Ganges.
Elephants afflicted by a forest fire become very happy when they get water from the Ganges. Similarly, O my Lord, from whose navel grows a lotus flower, since You have now appeared before us, we have become transcendentally happy. By seeing Your Lordship, whom we have desired to see for a very long time, we have achieved our ultimate goal in life.
The devotees of the Lord are always very eager to see the Supreme Lord face to face, but they do not demand that the Lord come before them, for a pure devotee considers such a demand to be contrary to devotional service. Śrī Caitanya Mahāprabhu teaches this lesson in His Śikṣāṣṭaka. Adarśanān marma-hatāṁ karotu vā. The devotee is always eager to see the Lord face to face, but if he is brokenhearted because he cannot see the Lord, even life after life, he will never command the Lord to appear. This is a sign of pure devotion. Therefore in this verse we find the word ati-cira-īpsita-artham, meaning that the devotee aspires for a long, long time to see the Lord. If the Lord, by His own pleasure, appears before the devotee, the devotee feels extremely happy, as Dhruva Mahārāja felt when he personally saw the Supreme Personality of Godhead. When Dhruva Mahārāja saw the Lord, he had no desire to ask the Lord for any benediction. Indeed, simply by seeing the Lord, Dhruva Mahārāja felt so satisfied that he did not want to ask the Lord for any benediction (svāmin kṛtārtho 'smi varaṁ na yāce). A pure devotee, whether able or unable to see the Lord, always engages in the Lord's devotional service, always hoping that at some time the Lord may be pleased to appear before him so that he can see the Lord face to face.
TEXT 14
sa tvaṁ vidhatsvākhila-loka-pālā
vayaṁ yad arthās tava pāda-mūlam
samāgatās te bahir-antar-ātman
kiṁ vānya-vijñāpyam aśeṣa-sākṣiṇaḥ
SYNONYMS
saḥ-that; tvam-Your Lordship; vidhatsva-kindly do the needful; akhila-loka-pālāḥ-the demigods, directors of different departments of this universe; vayam-all of us; yat-that which; arthāḥ-purpose; tava-at Your Lordship's; pāda-mūlam-lotus feet; samāgatāḥ-we have arrived; te-unto You; bahiḥ-antaḥ-ātman-O Supersoul of everyone, O constant internal and external witness; kim-what; vā-either; anya-vijñāpyam-we have to inform You; aśeṣa-sākṣiṇaḥ-the witness and knower of everything.
My Lord, we, the various demigods, the directors of this universe, have come to Your lotus feet. Please fulfill the purpose for which we have come. You are the witness of everything, from within and without. Nothing is unknown to You, and therefore it is unnecessary to inform You again of anything.
As stated in Bhagavad-gītā (13.3), kṣetra jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata. The individual souls are proprietors of their individual bodies, but the Supreme Personality of Godhead is the proprietor of all bodies. Since He is the witness of everyone's body, nothing is unknown to Him. He knows what we need. Our duty, therefore, is to execute devotional service sincerely, under the direction of the spiritual master. Kṛṣṇa, by His grace, will supply whatever we need in executing our devotional service. In the Kṛṣṇa consciousness movement, we simply have to execute the order of Kṛṣṇa and guru. Then all necessities will be supplied by Kṛṣṇa, even if we do not ask for them.
TEXT 15
ahaṁ giritraś ca surādayo ye
dakṣādayo 'gner iva ketavas te
kiṁ vā vidāmeśa pṛthag-vibhātā
vidhatsva śaṁ no dvija-deva-mantram
SYNONYMS
aham-I (Lord Brahmā); giritraḥ-Lord Śiva; ca-also; sura-ādayaḥ-all the demigods; ye-as we are; dakṣa-ādayaḥ-headed by Mahārāja Dakṣa; agneḥ-of fire; iva-like; ketavaḥ-sparks; te-of You; kim-what; vā-either; vidāma-can we understand; īśa-O my Lord; pṛthak-vibhātāḥ-independently of You; vidhatsva-kindly bestow upon us; śam-good fortune; naḥ-our; dvija-deva-mantram-the means of deliverance suitable for the brāhmaṇas and demigods.
I [Lord Brahmā], Lord Śiva and all the demigods, accompanied by the prajāpatis like Dakṣa, are nothing but sparks illuminated by You, who are the original fire. Since we are particles of You, what can we understand about our welfare? O Supreme Lord, please give us the means of deliverance that is suitable for the brāhmaṇas and demigods.
In this verse, the word dvija-deva-mantram is very important. The word mantra means "that which delivers one from the material world." Only the dvijas (the brāhmaṇas) and the devas (the demigods) can be delivered from material existence by the instructions of the Supreme Personality of Godhead. Whatever is spoken by the Supreme Personality of Godhead is a mantra and is suitable for delivering the conditioned souls from mental speculation. The conditioned souls are engaged in a struggle for existence (manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati [Bg. 15.7]). Deliverance from this struggle constitutes the highest benefit, but unless one gets a mantra from the Supreme Personality of Godhead, deliverance is impossible. The beginning mantra is the Gāyatrī mantra. Therefore, after purification, when one is qualified to become a brāhmaṇa (dvija), he is offered the Gāyatrī mantra. Simply by chanting the Gāyatrī mantra, one can be delivered. This mantra, however, is suitable only for the brāhmaṇas and demigods. In Kali-yuga, we are all in a very difficult position, in which we need a suitable mantra that can deliver us from the dangers of this age. Therefore the Supreme Personality of Godhead, in His incarnation as Lord Caitanya, gives us the Hare Kṛṣṇa mantra.
harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]
"In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way." In His Śikṣāṣṭaka, Lord Caitanya says, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam: "All glories to the chanting of śrī-kṛṣṇa-saṅkīrtana!" The mahā-mantra-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-is directly chanted by the Lord Himself, who gives us this mantra for deliverance.
We cannot invent any means to be delivered from the dangers of material existence. Here, even the demigods, such as Lord Brahmā and Lord Śiva, and the prajāpatis, such as Dakṣa, are said to be like illuminating sparks in the presence of the Supreme Lord, who is compared to a great fire. Sparks are beautiful as long as they are in the fire. Similarly, we have to remain in the association of the Supreme Personality of Godhead and always engage in devotional service, for then we shall always be brilliant and illuminating. As soon as we fall from the service of the Lord, our brilliance and illumination will immediately be extinguished, or at least stopped for some time. When we living entities, who are like sparks of the original fire, the Supreme Lord, fall into a material condition, we must take the mantra from the Supreme Personality of Godhead as it is offered by Śrī Caitanya Mahāprabhu. By chanting this Hare Kṛṣṇa mantra, we shall be delivered from all the difficulties of this material world.
TEXT 16
śrī-śuka uvāca
evaṁ viriñcādibhir īḍitas tad
vijñāya teṣāṁ hṛdayaṁ yathaiva
jagāda jīmūta-gabhīrayā girā
baddhāñjalīn saṁvṛta-sarva-kārakān
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus; viriñca-ādibhiḥ-by all the demigods, headed by Lord Brahmā; īḍitaḥ-being worshiped; tat vijñāya-understanding the expectation; teṣām-of all of them; hṛdayam-the core of the heart; yathā-as; eva-indeed; jagāda-replied; jīmūta-gabhīrayā-like the sound of clouds; girā-by words; baddha-añjalīn-unto the demigods, who stood with folded hands; saṁvṛta-restrained; sarva-all; kārakān-senses.
Śukadeva Gosvāmī continued: When the Lord was thus offered prayers by the demigods, headed by Lord Brahmā, He understood the purpose for which they had approached Him. Therefore, in a deep voice that resembled the rumbling of clouds, the Lord replied to the demigods, who all stood there attentively with folded hands.
TEXT 17
eka eveśvaras tasmin
sura-kārye sureśvaraḥ
vihartu-kāmas tān āha
samudronmathanādibhiḥ
SYNONYMS
ekaḥ-alone; eva-indeed; īśvaraḥ-the Supreme Personality of Godhead; tasmin-in that; sura-kārye-the activities of the demigods; sura-īśvaraḥ-the Lord of the demigods, the Supreme Personality of Godhead; vihartu-to enjoy pastimes; kāmaḥ-desiring; tān-unto the demigods; āha-said; samudra-unmathana-ādibhiḥ-by activities of churning the ocean.
Although the Supreme Personality of Godhead, the master of the demigods, was capable of performing the activities of the demigods by Himself, He wanted to enjoy pastimes in churning the ocean. Therefore He spoke as follows.
TEXT 18
śrī-bhagavān uvāca
hanta brahmann aho śambho
he devā mama bhāṣitam
śṛṇutāvahitāḥ sarve
śreyo vaḥ syād yathā surāḥ
SYNONYMS
śrī-bhagavān uvāca-the Supreme Personality of Godhead said; hanta-addressing them; brahman aho-O Lord Brahmā; śambho-O Lord Śiva; he-O; devāḥ-demigods; mama-My; bhāṣitam-statement; śṛṇuta-hear; avahitāḥ-with great attention; sarve-all of you; śreyaḥ-good fortune; vaḥ-for all of you; syāt-shall be; yathā-as; surāḥ-for the demigods.
The Supreme Personality of Godhead said: O Lord Brahmā, Lord Śiva and other demigods, please hear Me with great attention, for what I say will bring good fortune for all of you.
TEXT 19
yāta dānava-daiteyais
tāvat sandhir vidhīyatām
kālenānugṛhītais tair
yāvad vo bhava ātmanaḥ
SYNONYMS
yāta-just execute; dānava-with the demons; daiteyaiḥ-and the asuras; tāvat-so long; sandhiḥ-a truce; vidhīyatām-execute; kālena-by a favorable time (or kāvyena-by Śukrācārya); anugṛhītaiḥ-receiving benedictions; taiḥ-with them; yāvat-as long as; vaḥ-of you; bhavaḥ-good fortune; ātmanaḥ-of yourselves.
As long as you are not flourishing, you should make a truce with the demons and asuras, who are now being favored by time.
One word in this verse has two readings-kālena and kāvyena. Kālena means "favored by time," and kāvyena means "favored by Śukrācārya," Śukrācārya being the spiritual master of the Daityas. The demons and Daityas were favored in both ways, and therefore the demigods were advised by the Supreme Lord to execute a truce for the time being, until time favored them.
TEXT 20
arayo 'pi hi sandheyāḥ
sati kāryārtha-gaurave
ahi-mūṣikavad devā
hy arthasya padavīṁ gataiḥ
SYNONYMS
arayaḥ-enemies; api-although; hi-indeed; sandheyāḥ-eligible for a truce; sati-being so; kārya-artha-gaurave-in the matter of an important duty; ahi-snake; mūṣika-mouse; vat-like; devāḥ-O demigods; hi-indeed; arthasya-of interest; padavīm-position; gataiḥ-so being.
O demigods, fulfilling one's own interests is so important that one may even have to make a truce with one's enemies. For the sake of one's self-interest, one has to act according to the logic of the snake and the mouse.
A snake and a mouse were once caught in a basket. Now, since the mouse is food for the snake, this was a good opportunity for the snake. However, since both of them were caught in the basket, even if the snake ate the mouse, the snake would not be able to get out. Therefore, the snake thought it wise to make a truce with the mouse and ask the mouse to make a hole in the basket so that both of them could get out. The snake's intention was that after the mouse made the hole, the snake would eat the mouse and escape from the basket through the hole. This is called the logic of the snake and the mouse.
TEXT 21
amṛtotpādane yatnaḥ
kriyatām avilambitam
yasya pītasya vai jantur
mṛtyu-grasto 'maro bhavet
SYNONYMS
amṛta-utpādane-in generating nectar; yatnaḥ-endeavor; kriyatām-do; avilambitam-without delay; yasya-of which nectar; pītasya-anyone who drinks; vai-indeed; jantuḥ-living entity; mṛtyu-grastaḥ-although in imminent danger of death; amaraḥ-immortal; bhavet-can become.
Immediately endeavor to produce nectar, which a person who is about to die may drink to become immortal.
TEXTS 22–23
kṣiptvā kṣīrodadhau sarvā
vīrut-tṛṇa-latauṣadhīḥ
manthānaṁ mandaraṁ kṛtvā
netraṁ kṛtvā tu vāsukim
sahāyena mayā devā
nirmanthadhvam atandritāḥ
kleśa-bhājo bhaviṣyanti
daityā yūyaṁ phala-grahāḥ
SYNONYMS
kṣiptvā-putting; kṣīra-udadhau-in the ocean of milk; sarvāḥ-all kinds of; vīrut-creepers; tṛṇa-grass; latā-vegetables; auṣadhīḥ-and drugs; manthānam-the churning rod; mandaram-Mandara Mountain; kṛtvā-making; netram-the churning rope; kṛtvā-making; tu-but; vāsukim-the snake Vāsuki; sahāyena-with a helper; mayā-by Me; devāḥ-all the demigods; nirmanthadhvam-go on churning; atandritāḥ-very carefully, without diversion; kleśa-bhājaḥ-sharetakers of sufferings; bhaviṣyanti-will be; daityāḥ-the demons; yūyam-but all of you; phala-grahāḥ-gainers of the actual result.
O demigods, cast into the ocean of milk all kinds of vegetables, grass, creepers and drugs. Then, with My help, making Mandara Mountain the churning rod and Vāsuki the rope for churning, churn the ocean of milk with undiverted attention. Thus the demons will be engaged in labor, but you, the demigods, will gain the actual result, the nectar produced from the ocean.
It appears that when different kinds of drugs, creepers, grass and vegetables are put into this milk and the milk is churned, as milk is churned for butter, the active principles of the vegetables and drugs mix with the milk, and the result is nectar.
TEXT 24
yūyaṁ tad anumodadhvaṁ
yad icchanty asurāḥ surāḥ
na saṁrambheṇa sidhyanti
sarvārthāḥ sāntvayā yathā
SYNONYMS
yūyam-all of you; tat-that; anumodadhvam-should accept; yat-whatever; icchanti-they desire; asurāḥ-the demons; surāḥ-O demigods; na-not; saṁrambheṇa-by being agitated in anger; sidhyanti-are very successful; sarva-arthāḥ-all desired ends; sāntvayā-by peaceful execution; yathā-as.
My dear demigods, with patience and peace everything can be done, but if one is agitated by anger, the goal is not achieved. Therefore, whatever the demons ask, agree to their proposal.
TEXT 25
na bhetavyaṁ kālakūṭād
viṣāj jaladhi-sambhavāt
lobhaḥ kāryo na vo jātu
roṣaḥ kāmas tu vastuṣu
SYNONYMS
na-not; bhetavyam-should be afraid; kālakūṭāt-of kālakūṭa; viṣāt-from the poison; jaladhi-from the ocean of milk; sambhavāt-which will appear; lobhaḥ-greed; kāryaḥ-execution; na-not; vaḥ-unto you; jātu-at any time; roṣaḥ-anger; kāmaḥ-lust; tu-and; vastuṣu-in the products.
A poison known as kālakūṭa will be generated from the ocean of milk, but you should not fear it. And when various products are churned from the ocean, you should not be greedy for them or anxious to obtain them, nor should you be angry.
It appears that by the churning process many things would be generated from the ocean of milk, including poison, valuable gems, nectar and many beautiful women. The demigods were advised, however, not to be greedy for the gems or beautiful women, but to wait patiently for the nectar. The real purpose was to get the nectar.
TEXT 26
śrī-śuka uvāca
iti devān samādiśya
bhagavān puruṣottamaḥ
teṣām antardadhe rājan
svacchanda-gatir īśvaraḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; devān-all the demigods; samādiśya-advising; bhagavān-the Supreme Personality of Godhead; puruṣa-uttamaḥ-the best of all persons; teṣām-from them; antardadhe-disappeared; rājan-O King; svacchanda-free; gatiḥ-whose movements; īśvaraḥ-the Personality of Godhead.
Śukadeva Gosvāmī continued: O King Parīkṣit, after advising the demigods in this way, the independent Supreme Personality of Godhead, the best of all living entities, disappeared from their presence.
TEXT 27
atha tasmai bhagavate
namaskṛtya pitāmahaḥ
bhavaś ca jagmatuḥ svaṁ svaṁ
dhāmopeyur baliṁ surāḥ
SYNONYMS
atha-after this; tasmai-unto Him; bhagavate-unto the Supreme Personality of Godhead; namaskṛtya-offering obeisances; pitā-mahaḥ-Lord Brahmā; bhavaḥ ca-as well as Lord Śiva; jagmatuḥ-returned; svam svam-to their own; dhāma-abodes; upeyuḥ-approached; balim-King Bali; surāḥ-all the other demigods.
Then Lord Brahmā and Lord Śiva, after offering their respectful obeisances to the Lord, returned to their abodes. All the demigods then approached Mahārāja Bali.
TEXT 28
dṛṣṭvārīn apy asaṁyattāñ
jāta-kṣobhān sva-nāyakān
nyaṣedhad daitya-rāṭ ślokyaḥ
sandhi-vigraha-kālavit
SYNONYMS
dṛṣṭvā-observing; arīn-the enemies; api-although; asaṁyattān-without any endeavor to fight; jāta-kṣobhān-who became agitated; sva-nāyakān-his own captains and commanders; nyaṣedhat-prevented; daitya-rāṭ-the Emperor of the Daityas, Mahārāja Bali; ślokyaḥ-very respectable and prominent; sandhi-for making negotiations; vigraha-as well as for fighting; kāla-the time; vit-completely aware of.
Mahārāja Bali, a most celebrated king of the demons, knew very well when to make peace and when to fight. Thus although his commanders and captains were agitated and were about to kill the demigods, Mahārāja Bali, seeing that the demigods were coming to him without a militant attitude, forbade his commanders to kill them.
Vedic etiquette enjoins: gṛhe śatrum api prāptaṁ viśvastam akutobhayam. When enemies come to their opponent's place, they should be received in such a way that they will forget that there is animosity between the two parties. Bali Mahārāja was well conversant with the arts of peacemaking and fighting. Thus he received the demigods very well, although his commanders and captains were agitated. This kind of treatment was prevalent even during the fight between the Pāṇḍavas and the Kurus. During the day, the Pāṇḍavas and Kurus would fight with the utmost strength, and when the day was over they would go to each other's camps as friends and be received as such. During such friendly meetings, one enemy would offer anything the other enemy wanted. That was the system.
TEXT 29
te vairocanim āsīnaṁ
guptaṁ cāsura-yūtha-paiḥ
śriyā paramayā juṣṭaṁ
jitāśeṣam upāgaman
SYNONYMS
te-all the demigods; vairocanim-unto Balirāja, the son of Virocana; āsīnam-sitting down; guptam-well protected; ca-and; asura-yūtha-paiḥ-by the commanders of the asuras; śriyā-by opulence; paramayā-supreme; juṣṭam-blessed; jita-aśeṣam-who became the proprietor of all the worlds; upāgaman-approached.
The demigods approached Bali Mahārāja, the son of Virocana, and sat down near him. Bali Mahārāja was protected by the commanders of the demons and was most opulent, having conquered all the universes.
TEXT 30
mahendraḥ ślakṣṇayā vācā
sāntvayitvā mahā-matiḥ
abhyabhāṣata tat sarvaṁ
śikṣitaṁ puruṣottamāt
SYNONYMS
mahā-indraḥ-the King of heaven, Indra; ślakṣṇayā-very mild; vācā-by words; sāntvayitvā-pleasing Bali Mahārāja very much; mahā-matiḥ-the most intelligent person; abhyabhāṣata-addressed; tat-that; sarvam-everything; śikṣitam-that was learned; puruṣa-uttamāt-from Lord Viṣṇu.
After pleasing Bali Mahārāja with mild words, Lord Indra, the King of the demigods, who was most intelligent, very politely submitted all the proposals he had learned from the Supreme Personality of Godhead, Lord Viṣṇu.
TEXT 31
tat tv arocata daityasya
tatrānye ye 'surādhipāḥ
śambaro 'riṣṭanemiś ca
ye ca tripura-vāsinaḥ
SYNONYMS
tat-all those words; tu-but; arocata-were very pleasing; daityasya-to Bali Mahārāja; tatra-as well as; anye-others; ye-who were; asura-adhipāḥ-the chiefs of the asuras; śambaraḥ-Śambara; ariṣṭanemiḥ-Ariṣṭanemi; ca-also; ye-others who; ca-and; tripura-vāsinaḥ-all the residents of Tripura.
The proposals submitted by King Indra were immediately accepted by Bali Mahārāja and his assistants, headed by Śambara and Ariṣṭanemi, and by all the other residents of Tripura.
It appears from this verse that politics, diplomacy, the propensity to cheat, and everything that we find in this world in individual and social negotiations between two parties are also present in the upper planetary systems. The demigods went to Bali Mahārāja with the proposal to manufacture nectar, and the Daityas, the demons, immediately accepted it, thinking that since the demigods were already weak, when the nectar was produced the demons would take it from them and use it for their own purposes. The demigods, of course, had similar intentions. The only difference is that the Supreme Personality of Godhead, Lord Viṣṇu, was on the side of the demigods because the demigods were His devotees, whereas the demons did not care about Lord Viṣṇu. All over the universe there are two parties-the Viṣṇu party, or God-conscious party, and the godless party. The godless party is never happy or victorious, but the God-conscious party is always happy and victorious.
TEXT 32
tato devāsurāḥ kṛtvā
saṁvidaṁ kṛta-sauhṛdāḥ
udyamaṁ paramaṁ cakrur
amṛtārthe parantapa
SYNONYMS
tataḥ-thereafter; deva-asurāḥ-both the demons and the demigods; kṛtvā-executing; saṁvidam-indicating; kṛta-sauhṛdāḥ-an armistice between them; udyamam-enterprise; paramam-supreme; cakruḥ-they did; amṛta-arthe-for the sake of nectar; parantapa-O Mahārāja Parīkṣit, chastiser of enemies.
O Mahārāja Parīkṣit, chastiser of enemies, the demigods and the demons thereafter made an armistice between them. Then, with great enterprise, they arranged to produce nectar, as proposed by Lord Indra.
The word saṁvidam is significant in this verse. The demigods and demons both agreed to stop fighting, at least for the time being, and endeavored to produce nectar. Śrīla Viśvanātha Cakravartī Ṭhākura notes in this connection:
saṁvid yuddhe pratijñāyām
ācāre nāmni toṣaṇe
sambhāṣaṇe kriyākāre
saṅketa-jñānayor api
The word saṁvit is variously used to mean "in fighting," "in promising," "for satisfying," "in addressing," "by practical action," "indication," and "knowledge."
TEXT 33
tatas te mandara-girim
ojasotpāṭya durmadāḥ
nadanta udadhiṁ ninyuḥ
śaktāḥ parigha-bāhavaḥ
SYNONYMS
tataḥ-thereafter; te-all the demigods and demons; mandara-girim-Mandara Mountain; ojasā-with great strength; utpāṭya-extracting; durmadāḥ-very powerful and competent; nadanta-cried very loudly; udadhim-toward the ocean; ninyuḥ-brought; śaktāḥ-very strong; parigha-bāhavaḥ-having long, strong arms.
Thereafter, with great strength, the demons and demigods, who were all very powerful and who had long, stout arms, uprooted Mandara Mountain. Crying very loudly, they brought it toward the ocean of milk.
TEXT 34
dūra-bhārodvaha-śrāntāḥ
śakra-vairocanādayaḥ
apārayantas taṁ voḍhuṁ
vivaśā vijahuḥ pathi
SYNONYMS
dūra-for a great distance; bhāra-udvaha-by carrying the great load; śrāntāḥ-being fatigued; śakra-King Indra; vairocana-ādayaḥ-and Mahārāja Bali (the son of Virocana) and others; apārayantaḥ-being unable; tam-the mountain; voḍhum-to bear; vivaśāḥ-being unable; vijahuḥ-gave up; pathi-on the way.
Because of conveying the great mountain for a long distance, King Indra, Mahārāja Bali and the other demigods and demons became fatigued. Being unable to carry the mountain, they left it on the way.
TEXT 35
nipatan sa giris tatra
bahūn amara-dānavān
cūrṇayām āsa mahatā
bhāreṇa kanakācalaḥ
SYNONYMS
nipatan-falling down; saḥ-that; giriḥ-mountain; tatra-there; bahūn-many; amara-dānavān-demigods and demons; cūrṇayām āsa-were smashed; mahatā-by great; bhāreṇa-weight; kanaka-acalaḥ-the golden mountain known as Mandara.
The mountain known as Mandara, which was extremely heavy, being made of gold, fell and smashed many demigods and demons.
By constitution, gold is heavier than stone. Since Mandara Mountain was made of gold and was therefore heavier than stone, the demigods and demons could not properly carry it to the ocean of milk.
TEXT 36
tāṁs tathā bhagna-manaso
bhagna-bāhūru-kandharān
vijñāya bhagavāṁs tatra
babhūva garuḍa-dhvajaḥ
SYNONYMS
tān-all the demigods and demons; tathā-thereafter; bhagna-manasaḥ-being brokenhearted; bhagna-bāhu-with broken arms; ūru-thighs; kandharān-and shoulders; vijñāya-knowing; bhagavān-the Supreme Personality of Godhead, Viṣṇu; tatra-there; babhūva-appeared; garuḍa-dhvajaḥ-being carried on Garuḍa.
The demigods and demons were frustrated and disheartened, and their arms, thighs and shoulders were broken. Therefore the Supreme Personality of Godhead, who knows everything, appeared there on the back of His carrier, Garuḍa.
TEXT 37
giri-pāta-viniṣpiṣṭān
vilokyāmara-dānavān
īkṣayā jīvayām āsa
nirjarān nirvraṇān yathā
SYNONYMS
giri-pāta-because of the falling of Mandara Mountain; viniṣpiṣṭān-crushed; vilokya-observing; amara-the demigods; dānavān-and the demons; īkṣayā-simply by His glance; jīvayām āsa-brought back to life; nirjarān-without aggrievement; nirvraṇān-without bruises; yathā-as.
Observing that most of the demons and the demigods had been crushed by the falling of the mountain, the Lord glanced over them and brought them back to life. Thus they became free from grief, and they even had no bruises on their bodies.
TEXT 38
giriṁ cāropya garuḍe
hastenaikena līlayā
āruhya prayayāv abdhiṁ
surāsura-gaṇair vṛtaḥ
SYNONYMS
girim-the mountain; ca-also; āropya-placing; garuḍe-on the back of Garuḍa; hastena-by the hand; ekena-one; līlayā-very easily as His pastime; āruhya-getting on; prayayau-He went; abdhim-to the ocean of milk; sura-asura-gaṇaiḥ-by the demigods and asuras; vṛtaḥ-surrounded.
The Lord very easily lifted the mountain with one hand and placed it on the back of Garuḍa. Then, He too got on the back of Garuḍa and went to the ocean of milk, surrounded by the demigods and demons.
Here is proof of the omnipotence of the Supreme Personality of Godhead, who is above everyone. There are two classes of living entities-the demons and the demigods-and the Supreme Personality of Godhead is above them both. The demons believe in the "chance" theory of creation, whereas the demigods believe in creation by the hand of the Supreme Personality of Godhead. The omnipotence of the Supreme Lord is proved here, for simply with one hand He lifted Mandara Mountain, the demigods and the demons, placed them on the back of Garuḍa and brought them to the ocean of milk. Now, the demigods, the devotees, would immediately accept this incident, knowing that the Lord can lift anything, however heavy it might be. But although demons were also carried along with the demigods, demons, upon hearing of this incident, would say that it is mythological. But if God is all-powerful, why would it be difficult for Him to lift a mountain? Since He is floating innumerable planets with many hundreds and thousands of Mandara Mountains, why can't He lift one of them with His hand? This is not mythology, but the difference between the believers and the faithless is that the devotees accept the incidents mentioned in the Vedic literatures to be true, whereas the demons simply argue and label all these historical incidents mythology. Demons would prefer to explain that everything happening in the cosmic manifestation takes place by chance, but demigods, or devotees, never consider anything to be chance. Rather, they know that everything is an arrangement of the Supreme Personality of Godhead. That is the difference between the demigods and the demons.
TEXT 39
avaropya giriṁ skandhāt
suparṇaḥ patatāṁ varaḥ
yayau jalānta utsṛjya
hariṇā sa visarjitaḥ
SYNONYMS
avaropya-unloading; girim-the mountain; skandhāt-from his shoulder; suparṇaḥ-Garuḍa; patatām-of all the birds; varaḥ-the biggest or most powerful; yayau-went; jala-ante-where the water is; utsṛjya-placing; hariṇā-by the Supreme Personality of Godhead; saḥ-he (Garuḍa); visarjitaḥ-discharged from that place.
Thereafter, Garuḍa, the chief of birds, unloaded Mandara Mountain from his shoulder and brought it near the water. Then he was asked by the Lord to leave that place, and he left.
Garuḍa was asked by the Lord to leave that place because the snake Vāsuki, who was to be used as the rope for churning, could not go there in the presence of Garuḍa. Garuḍa, the carrier of Lord Viṣṇu, is not a vegetarian. He eats big snakes. Vāsuki, being a great snake, would be natural food for Garuḍa, the chief of birds. Lord Viṣṇu therefore asked Garuḍa to leave so that Vāsuki could be brought to churn the ocean with Mandara Mountain, which was to be used as the churning rod. These are the wonderful arrangements of the Supreme Personality of Godhead. Nothing takes place by accident. Carrying Mandara Mountain on the back of a bird and putting it in its right position might be difficult for anyone, whether demigod or demon, but for the Supreme Personality of Godhead everything is possible, as shown by this pastime. The Lord had no difficulty lifting the mountain with one hand, and Garuḍa, His carrier, carried all the demons and demigods together by the grace of the Supreme Lord. The Lord is known as Yogeśvara, the master of all mystic power, because of His omnipotence. If He likes, He can make anything lighter than cotton or heavier than the universe. Those who do not believe in the activities of the Lord cannot explain how things happen. Using words like "accident," they take shelter of ideas that are unbelievable. Nothing is accidental. Everything is done by the Supreme Personality of Godhead, as the Lord Himself confirms in Bhagavad-gītā (9.10). Mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram. Whatever actions and reactions occur within the cosmic manifestation all take place under the superintendence of the Supreme Personality of Godhead. However, because the demons do not understand the potency of the Lord, when wonderful things are done, the demons think that they are accidental.
Thus end the Bhaktivedanta purports of the Eighth Canto, Sixth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Demigods and Demons Declare a Truce."
Chapter Seven
Lord Śiva Saves the Universe by Drinking Poison
The summary of the Seventh Chapter is as follows. As described in this chapter, the Supreme Personality of Godhead, appearing in His incarnation as a tortoise, dove deep into the ocean to carry Mandara Mountain on His back. At first the churning of the ocean produced kālakūṭa poison. Everyone feared this poison, but Lord Śiva satisfied them by drinking it.
With the understanding that when the nectar was generated from the churning they would share it equally, the demigods and the demons brought Vāsuki to be used as the rope for the churning rod. By the expert arrangement of the Supreme Personality of Godhead, the demons held the snake near the mouth, whereas the demigods held the tail of the great snake. Then, with great endeavor, they began pulling the snake in both directions. Because the churning rod, Mandara Mountain, was very heavy and was not held by any support in the water, it sank into the ocean, and in this way the prowess of both the demons and the demigods was vanquished. The Supreme Personality of Godhead then appeared in the form of a tortoise and supported Mandara Mountain on His back. Then the churning resumed with great force. As a result of the churning, a huge amount of poison was produced. The prajāpatis, seeing no one else to save them, approached Lord Śiva and offered him prayers full of truth. Lord Śiva is called Āśutoṣa because he is very pleased if one is a devotee. Therefore he easily agreed to drink all the poison generated by the churning. The goddess Durgā, Bhavānī, the wife of Lord Śiva, was not at all disturbed when Lord Śiva agreed to drink the poison, for she knew Lord Śiva's prowess. Indeed, she expressed her pleasure at this agreement. Then Lord Śiva gathered the devastating poison, which was everywhere. He took it in his hand and drank it. After he drank the poison, his neck became bluish. A small quantity of the poison dropped from his hands to the ground, and it is because of this poison that there are poisonous snakes, scorpions, toxic plants and other poisonous things in this world.
TEXT 1
śrī-śuka uvāca
te nāga-rājam āmantrya
phala-bhāgena vāsukim
parivīya girau tasmin
netram abdhiṁ mudānvitāḥ
ārebhire surā yattā
amṛtārthe kurūdvaha
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; te-all of them (the demigods and the demons); nāga-rājam-the king of the Nāgas, snakes; āmantrya-inviting, or requesting; phala-bhāgena-by promising a share of the nectar; vāsukim-the snake Vāsuki; parivīya-encircling; girau-Mandara Mountain; tasmin-unto it; netram-the churning rope; abdhim-the ocean of milk; mudā anvitāḥ-all surcharged with great pleasure; ārebhire-began to act; surāḥ-the demigods; yattāḥ-with great endeavor; amṛta-arthe-for gaining nectar; kuru-udvaha-O King Parīkṣit, best of the Kurus.
Śukadeva Gosvāmī said: O best of the Kurus, Mahārāja Parīkṣit, the demigods and demons summoned Vāsuki, king of the serpents, requesting him to come and promising to give him a share of the nectar. They coiled Vāsuki around Mandara Mountain as a churning rope, and with great pleasure they endeavored to produce nectar by churning the ocean of milk.
TEXT 2
hariḥ purastāj jagṛhe
pūrvaṁ devās tato 'bhavan
SYNONYMS
hariḥ-the Supreme Personality of Godhead, Ajita; purastāt-from the front; jagṛhe-took; pūrvam-at first; devāḥ-the demigods; tataḥ-thereafter; abhavan-took the front portion of Vāsuki.
The Personality of Godhead, Ajita, grasped the front portion of the snake, and then the demigods followed.
TEXT 3
tan naicchan daitya-patayo
mahā-puruṣa-ceṣṭitam
na gṛhṇīmo vayaṁ puccham
aher aṅgam amaṅgalam
svādhyāya-śruta-sampannāḥ
prakhyātā janma-karmabhiḥ
SYNONYMS
tat-that arrangement; na aicchan-not liking; daitya-patayaḥ-the leaders of the demons; mahā-puruṣa-of the Supreme Personality of Godhead; ceṣṭitam-attempt; na-not; gṛhṇīmaḥ-shall take; vayam-all of us (the Daityas); puccham-the tail; aheḥ-of the serpent; aṅgam-part of the body; amaṅgalam-inauspicious, inferior; svādhyāya-with Vedic study; śruta-and Vedic knowledge; sampannāḥ-fully equipped; prakhyātāḥ-prominent; janma-karmabhiḥ-by birth and activities.
The leaders of the demons thought it unwise to hold the tail, the inauspicious portion of the snake. Instead, they wanted to hold the front, which had been taken by the Personality of Godhead and the demigods, because that portion was auspicious and glorious. Thus the demons, on the plea that they were all highly advanced students of Vedic knowledge and were all famous for their birth and activities, protested that they wanted to hold the front of the snake.
The demons thought that the front of the snake was auspicious and that catching hold of that portion would be more chivalrous. Moreover, Daityas must always do the opposite of the demigods. That is their nature. We have actually seen this in relation to our Kṛṣṇa consciousness movement. We are advocating cow protection and encouraging people to drink more milk and eat palatable preparations made of milk, but the demons, just to protest such proposals, are claiming that they are advanced in scientific knowledge, as described here by the words svādhyāya-śruta-sampannāḥ. They say that according to their scientific way, they have discovered that milk is dangerous and that the beef obtained by killing cows is very nutritious. This difference of opinion will always continue. Indeed, it has existed since days of yore. Millions of years ago, there was the same competition. The demons, as a result of their so-called Vedic study, preferred to hold the side of the snake near the mouth. The Supreme Personality of Godhead thought it wise to catch hold of the dangerous part of the snake and allow the demons to hold the tail, which was not dangerous, but because of a competitive desire, the demons thought it wise to hold the snake near the mouth. If the demigods were going to drink poison, the demons would resolve, "Why should we not share the poison and die gloriously by drinking it?"
In regard to the words svādhyāya-śruta-sampannāḥ prakhyātā janma-karmabhiḥ, another question may be raised. If one is actually educated in Vedic knowledge, is famous for performing prescribed activities and has been born in a great aristocratic family, why should he be called a demon? The answer is that one may be highly educated and may have been born in an aristocratic family, but if he is godless, if he does not listen to the instructions of God, then he is a demon. There are many examples in history of men like Hiraṇyakaśipu, Rāvaṇa and Kaṁsa who were well educated, who were born in aristocratic families and who were very powerful and chivalrous in fighting, but who, because of deriding the Supreme Personality of Godhead, were called Rākṣasas, or demons. One may be very well educated, but if he has no sense of Kṛṣṇa consciousness, no obedience to the Supreme Lord, he is a demon. That is described by the Lord Himself in Bhagavad-gītā (7.15):
na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvam āśritāḥ
"Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me." Āsuraṁ bhāvam refers to not accepting the existence of God or the transcendental instructions of the Personality of Godhead. Bhagavad-gītā clearly consists of transcendental instructions imparted directly by the Supreme Personality of Godhead. But asuras, instead of accepting these instructions directly, make commentaries according to their own whimsical ways and mislead everyone, without profit even for themselves. One should therefore be very careful of demoniac, godless persons. According to the words of Lord Kṛṣṇa, even if a godless demon is very well educated, he must be considered a mūḍha, narādhama and māyayāpahṛta jñāna.
TEXT 4
iti tūṣṇīṁ sthitān daityān
vilokya puruṣottamaḥ
smayamāno visṛjyāgraṁ
pucchaṁ jagrāha sāmaraḥ
SYNONYMS
iti-thus; tūṣṇīm-silently; sthitān-staying; daityān-the demons; vilokya-seeing; puruṣa-uttamaḥ-the Personality of Godhead; smayamānaḥ-smiling; visṛjya-giving up; agram-the front portion of the snake; puccham-the rear portion; jagrāha-grasped; sa-amaraḥ-with the demigods.
Thus the demons remained silent, opposing the desire of the demigods. Seeing the demons and understanding their motive, the Personality of Godhead smiled. Without discussion, He immediately accepted their proposal by grasping the tail of the snake, and the demigods followed Him.
TEXT 5
kṛta-sthāna-vibhāgās ta
evaṁ kaśyapa-nandanāḥ
mamanthuḥ paramaṁ yattā
amṛtārthaṁ payo-nidhim
SYNONYMS
kṛta-adjusting; sthāna-vibhāgāḥ-the division of the places they were to hold; te-they; evam-in this way; kaśyapa-nandanāḥ-the sons of Kaśyapa (both the demigods and the demons); mamanthuḥ-churned; paramam-with great; yattāḥ-endeavor; amṛta-artham-for getting nectar; payaḥ-nidhim-the ocean of milk.
After thus adjusting how the snake was to be held, the sons of Kaśyapa, both demigods and demons, began their activities, desiring to get nectar by churning the ocean of milk.
TEXT 6
mathyamāne 'rṇave so 'drir
anādhāro hy apo 'viśat
dhriyamāṇo 'pi balibhir
gauravāt pāṇḍu-nandana
SYNONYMS
mathyamāne-while the churning was going on; arṇave-in the ocean of milk; saḥ-that; adriḥ-hill; anādhāraḥ-without being supported by anything; hi-indeed; apaḥ-in the water; aviśat-drowned; dhriyamāṇaḥ-captured; api-although; balibhiḥ-by the powerful demigods and demons; gauravāt-from being very heavy; pāṇḍu-nandana-O son of Pāṇḍu (Mahārāja Parīkṣit).
O son of the Pāṇḍu dynasty, when Mandara Mountain was thus being used as a churning rod in the ocean of milk, it had no support, and therefore although held by the strong hands of the demigods and demons, it sank into the water.
TEXT 7
te sunirviṇṇa-manasaḥ
parimlāna-mukha-śriyaḥ
āsan sva-pauruṣe naṣṭe
daivenātibalīyasā
SYNONYMS
te-all of them (the demigods and demons); sunirviṇṇa-manasaḥ-their minds being very disappointed; parimlāna-dried up; mukha-śriyaḥ-the beauty of their faces; āsan-became; sva-pauruṣe-with their own prowess; naṣṭe-being lost; daivena-by a providential arrangement; ati-balīyasā-which is always stronger than anything else.
Because the mountain had been sunk by the strength of providence, the demigods and demons were disappointed, and their faces seemed to shrivel.
TEXT 8
vilokya vighneśa-vidhiṁ tadeśvaro
duranta-vīryo 'vitathābhisandhiḥ
kṛtvā vapuḥ kacchapam adbhutaṁ mahat
praviśya toyaṁ girim ujjahāra
SYNONYMS
vilokya-observing; vighna-the obstruction (the sinking of the mountain); īśa-vidhim-by the providential arrangement; tadā-then; īśvaraḥ-the Supreme Personality of Godhead; duranta-vīryaḥ-inconceivably powerful; avitatha-infallible; abhisandhiḥ-whose determination; kṛtvā-expanding; vapuḥ-body; kacchapam-tortoise; adbhutam-wonderful; mahat-very great; praviśya-entering; toyam-the water; girim-the mountain (Mandara); ujjahāra-lifted.
Seeing the situation that had been created by the will of the Supreme, the unlimitedly powerful Lord, whose determination is infallible, took the wonderful shape of a tortoise, entered the water, and lifted the great Mandara Mountain.
Here is evidence that the Supreme Personality of Godhead is the supreme controller of everything. As we have previously described, there are two classes of men-the demons and the demigods-but neither of them are supremely powerful. Everyone has experienced that hindrances are imposed upon us by the supreme power. The demons regard these hindrances as mere accidents or chance, but devotees accept them to be acts of the supreme ruler. When faced with hindrances, therefore, devotees pray to the Lord. Tat te 'nukampāṁ susamīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam. Devotees endure hindrances, accepting them to be caused by the Supreme Personality of Godhead and regarding them as benedictions. Demons, however, being unable to understand the supreme controller, regard such hindrances as accidental. Here, of course, the Supreme Personality of Godhead was present personally. It was by His will that there were hindrances, and by His will those hindrances were removed. The Lord appeared as a tortoise to support the great mountain. Kṣitir iha vipulatare tava tiṣṭhati pṛṣṭhe. The Lord held the great mountain on His back. Keśava dhṛta-kūrma-śarīra jaya jagadīśa hare. Dangers can be created by the Supreme Personality of Godhead, and they can also be removed by Him. This is known to devotees, but demons cannot understand it.
TEXT 9
tam utthitaṁ vīkṣya kulācalaṁ punaḥ
samudyatā nirmathituṁ surāsurāḥ
dadhāra pṛṣṭhena sa lakṣa-yojana-
prastāriṇā dvīpa ivāparo mahān
SYNONYMS
tam-that mountain; utthitam-lifted; vīkṣya-observing; kulācalam-known as Mandara; punaḥ-again; samudyatāḥ-enlivened; nirmathitum-to churn the ocean of milk; sura-asurāḥ-the demigods and the demons; dadhāra-carried; pṛṣṭhena-by the back; saḥ-the Supreme Lord; lakṣa-yojana-one hundred thousand yojanas (eight hundred thousand miles); prastāriṇā-extending; dvīpaḥ-a big island; iva-like; aparaḥ-another; mahān-very big.
When the demigods and demons saw that Mandara Mountain had been lifted, they were enlivened and encouraged to begin churning again. The mountain rested on the back of the great tortoise, which extended for eight hundred thousand miles like a large island.
TEXT 10
surāsurendrair bhuja-vīrya-vepitaṁ
paribhramantaṁ girim aṅga pṛṣṭhataḥ
bibhrat tad-āvartanam ādi-kacchapo
mene 'ṅga-kaṇḍūyanam aprameyaḥ
SYNONYMS
sura-asura-indraiḥ-by the leaders of the demons and the demigods; bhuja-vīrya-by the strength of their arms; vepitam-moving; paribhramantam-rotating; girim-the mountain; aṅga-O Mahārāja Parīkṣit; pṛṣṭhataḥ-on His back; bibhrat-bore; tat-of that; āvartanam-the rotating; ādi-kacchapaḥ-as the supreme original tortoise; mene-considered; aṅga-kaṇḍūyanam-as pleasing scratching of the body; aprameyaḥ-unlimited.
O King, when the demigods and demons, by the strength of their arms, rotated Mandara Mountain on the back of the extraordinary tortoise, the tortoise accepted the rolling of the mountain as a means of scratching His body, and thus He felt a pleasing sensation.
The Supreme Personality of Godhead is always the unlimited. Although the Supreme Personality of Godhead, in His body as a tortoise, held on His back the largest of mountains, Mandara-parvata, He did not feel any inconvenience. On the contrary, He apparently felt some itching, and thus the rotation of the mountain was certainly very pleasing.
TEXT 11
tathāsurān āviśad āsureṇa
rūpeṇa teṣāṁ bala-vīryam īrayan
uddīpayan deva-gaṇāṁś ca viṣṇur
daivena nāgendram abodha-rūpaḥ
SYNONYMS
tathā-thereafter; asurān-unto the demons; āviśat-entered; āsureṇa-by the quality of passion; rūpeṇa-in such a form; teṣām-of them; bala-vīryam-strength and energy; īrayan-increasing; uddīpayan-encouraging; deva-gaṇān-the demigods; ca-also; viṣṇuḥ-Lord Viṣṇu; daivena-by the feature of goodness; nāga-indram-unto the King of the serpents, Vāsuki; abodha-rūpaḥ-by the quality of ignorance.
Thereafter, Lord Viṣṇu entered the demons as the quality of passion, the demigods as the quality of goodness, and Vāsuki as the quality of ignorance to encourage them and increase their various types of strength and energy.
Everyone in this material world is under the different modes of material nature. There were three different parties in the churning of Mandara Mountain-the demigods, who were in the mode of goodness, the demons, who were in the mode of passion, and the snake Vāsuki, who was in the mode of ignorance. Since they were all becoming tired (Vāsuki so much so that he was almost going to die), Lord Viṣṇu, to encourage them to continue the work of churning the ocean, entered into them according to their respective modes of nature-goodness, passion and ignorance.
TEXT 12
upary agendraṁ giri-rāḍ ivānya
ākramya hastena sahasra-bāhuḥ
tasthau divi brahma-bhavendra-mukhyair
abhiṣṭuvadbhiḥ sumano-'bhivṛṣṭaḥ
SYNONYMS
upari-on the top of; agendram-the big mountain; giri-rāṭ-the king of mountains; iva-like; anyaḥ-another; ākramya-catching; hastena-by one hand; sahasra-bāhuḥ-exhibiting thousands of hands; tasthau-situated; divi-in the sky; brahma-Lord Brahmā; bhava-Lord Śiva; indra-the King of heaven; mukhyaiḥ-headed by; abhiṣṭuvadbhiḥ-offered prayers to the Lord; sumanaḥ-by flowers; abhivṛṣṭaḥ-being showered.
Manifesting Himself with thousands of hands, the Lord then appeared on the summit of Mandara Mountain, like another great mountain, and held Mandara Mountain with one hand. In the upper planetary systems, Lord Brahmā and Lord Śiva, along with Indra, King of heaven, and other demigods, offered prayers to the Lord and showered flowers upon Him.
To balance Mandara Mountain while it was being pulled from both sides, the Lord Himself appeared on its summit like another great mountain. Lord Brahmā, Lord Śiva and King Indra then expanded themselves and showered flowers on the Lord.
TEXT 13
upary adhaś cātmani gotra-netrayoḥ
pareṇa te prāviśatā samedhitāḥ
mamanthur abdhiṁ tarasā madotkaṭā
mahādriṇā kṣobhita-nakra-cakram
SYNONYMS
upari-upward; adhaḥ ca-and downward; ātmani-unto the demons and demigods; gotra-netrayoḥ-unto the mountain and Vāsuki, who was used as a rope; pareṇa-the Supreme Personality of Godhead; te-they; prāviśatā-entering them; samedhitāḥ-sufficiently agitated; mamanthuḥ-churned; abdhim-the ocean of milk; tarasā-with great strength; mada-utkaṭāḥ-being mad; mahā-adriṇā-with the great Mandara Mountain; kṣobhita-agitated; nakra-cakram-all the alligators in the water.
The demigods and demons worked almost madly for the nectar, encouraged by the Lord, who was above and below the mountain and who had entered the demigods, the demons, Vāsuki and the mountain itself. Because of the strength of the demigods and demons, the ocean of milk was so powerfully agitated that all the alligators in the water were very much perturbed. Nonetheless the churning of the ocean continued in this way.
TEXT 14
ahīndra-sāhasra-kaṭhora-dṛṅ-mukha-
śvāsāgni-dhūmāhata-varcaso 'surāḥ
pauloma-kāleya-balīlvalādayo
davāgni-dagdhāḥ saralā ivābhavan
SYNONYMS
ahīndra-of the King of serpents; sāhasra-by thousands; kaṭhora-very, very hard; dṛk-all directions; mukha-by the mouth; śvāsa-breathing; agni-fire coming out; dhūma-smoke; āhata-being affected; varcasaḥ-by the rays; asurāḥ-the demons; pauloma-Pauloma; kāleya-Kāleya; bali-Bali; ilvala-Ilvala; ādayaḥ-headed by; dava-agni-by a forest fire; dagdhāḥ-burned; saralāḥ-sarala trees; iva-like; abhavan-all of them became.
Vāsuki had thousands of eyes and mouths. From his mouths he breathed smoke and blazing fire, which affected the demons, headed by Pauloma, Kāleya, Bali and Ilvala. Thus the demons, who appeared like sarala trees burned by a forest fire, gradually became powerless.
TEXT 15
devāṁś ca tac-chvāsa-śikhā-hata-prabhān
dhūmrāmbara-srag-vara-kañcukānanān
samabhyavarṣan bhagavad-vaśā ghanā
vavuḥ samudrormy-upagūḍha-vāyavaḥ
SYNONYMS
devān-all the demigods; ca-also; tat-of Vāsuki; śvāsa-from the breathing; śikhā-by the flames; hata-being affected; prabhān-their bodily luster; dhūmra-smoky; ambara-dress; srak-vara-excellent garlands; kañcuka-armaments; ānanān-and faces; samabhyavarṣan-sufficiently rained; bhagavat-vaśāḥ-under the control of the Supreme Personality of Godhead; ghanāḥ-clouds; vavuḥ-blew; samudra-of the ocean of milk; ūrmi-from the waves; upagūḍha-bearing fragments of water; vāyavaḥ-breezes.
Because the demigods were also affected by the blazing breath of Vāsuki, their bodily lusters diminished, and their garments, garlands, weapons and faces were blackened by smoke. However, by the grace of the Supreme Personality of Godhead, clouds appeared on the sea, pouring torrents of rain, and breezes blew, carrying particles of water from the sea waves, to give the demigods relief.
TEXT 16
mathyamānāt tathā sindhor
devāsura-varūtha-paiḥ
yadā sudhā na jāyeta
nirmamanthājitaḥ svayam
SYNONYMS
mathyamānāt-sufficiently being churned; tathā-in this way; sindhoḥ-from the ocean of milk; deva-of the demigods; asura-and the demons; varūtha-paiḥ-by the best; yadā-when; sudhā-nectar; na jāyeta-did not come out; nirmamantha-churned; ajitaḥ-the Supreme Personality of Godhead, Ajita; svayam-personally.
When nectar did not come from the ocean of milk, despite so much endeavor by the best of the demigods and demons, the Supreme Personality of Godhead, Ajita, personally began to churn the ocean.
TEXT 17
megha-śyāmaḥ kanaka-paridhiḥ karṇa-vidyota-vidyun
mūrdhni bhrājad-vilulita-kacaḥ srag-dharo rakta-netraḥ
jaitrair dorbhir jagad-abhaya-dair dandaśūkaṁ gṛhītvā
mathnan mathnā pratigirir ivāśobhatātho dhṛtādriḥ
SYNONYMS
megha-śyāmaḥ-blackish like a cloud; kanaka-paridhiḥ-wearing yellow garments; karṇa-on the ears; vidyota-vidyut-whose earrings shone like lightning; mūrdhni-on the head; bhrājat-gleaming; vilulita-disheveled; kacaḥ-whose hair; srak-dharaḥ-wearing a flower garland; rakta-netraḥ-with red eyes; jaitraiḥ-with victorious; dorbhiḥ-with arms; jagat-to the universe; abhaya-daiḥ-which give fearlessness; dandaśūkam-the snake (Vāsuki); gṛhītvā-after taking; mathnan-churning; mathnā-by the churning rod (Mandara Mountain); pratigiriḥ-another mountain; iva-like; aśobhata-He appeared; atho-then; dhṛta-adriḥ-having taken the mountain.
The Lord appeared like a blackish cloud. He was dressed with yellow garments, His earrings shone on His ears like lightning, and His hair spread over His shoulders. He wore a garland of flowers, and His eyes were pinkish. With His strong, glorious arms, which award fearlessness throughout the universe, He took hold of Vāsuki and began churning the ocean, using Mandara Mountain as a churning rod. When engaged in this way, the Lord appeared like a beautifully situated mountain named Indranīla.
TEXT 18
nirmathyamānād udadher abhūd viṣaṁ
maholbaṇaṁ hālahalāhvam agrataḥ
sambhrānta-mīnonmakarāhi-kacchapāt
timi-dvipa-grāha-timiṅgilākulāt
SYNONYMS
nirmathyamānāt-while the activities of churning were going on; udadheḥ-from the ocean; abhūt-there was; viṣam-poison; mahā-ulbaṇam-very fierce; hālahala-āhvam-by the name hālahala; agrataḥ-at first; sambhrānta-agitated and going here and there; mīna-various kinds of fish; unmakara-sharks; ahi-different kinds of snakes; kacchapāt-and many kinds of tortoises; timi-whales; dvipa-water elephants; grāha-crocodiles; timiṅgila-whales that can swallow whales; ākulāt-being very much agitated.
The fish, sharks, tortoises and snakes were most agitated and perturbed. The entire ocean became turbulent, and even the large aquatic animals like whales, water elephants, crocodiles and timiṅgila fish [large whales that can swallow small whales] came to the surface. While the ocean was being churned in this way, it first produced a fiercely dangerous poison called hālahala.
TEXT 19
tad ugra-vegaṁ diśi diśy upary adho
visarpad utsarpad asahyam aprati
bhītāḥ prajā dudruvur aṅga seśvarā
arakṣyamāṇāḥ śaraṇaṁ sadāśivam
SYNONYMS
tat-that; ugra-vegam-very fierce and potent poison; diśi diśi-in all directions; upari-upward; adhaḥ-downward; visarpat-curling; utsarpat-going upward; asahyam-unbearable; aprati-uncontrollable; bhītāḥ-being very much afraid; prajāḥ-the residents of all the worlds; dudruvuḥ-moved here and there; aṅga-O Mahārāja Parīkṣit; sa-īśvarāḥ-with the Supreme Lord; arakṣyamāṇāḥ-not being protected; śaraṇam-shelter; sadāśivam-unto the lotus feet of Lord Śiva.
O King, when that uncontrollable poison was forcefully spreading up and down in all directions, all the demigods, along with the Lord Himself, approached Lord Śiva [Sadāśiva]. Feeling unsheltered and very much afraid, they sought shelter of him.
One may question that since the Supreme Personality of Godhead was personally present, why did He accompany all the demigods and people in general to take shelter of Lord Sadāśiva, instead of intervening Himself. In this connection Śrīla Madhvācārya warns:
rudrasya yaśaso 'rthāya
svayaṁ viṣṇur viṣaṁ vibhuḥ
na sañjahre samartho 'pi
vāyuṁ coce praśāntaye
Lord Viṣṇu was competent to rectify the situation, but in order to give credit to Lord Śiva, who later drank all the poison and kept it in his neck, Lord Viṣṇu did not take action.
TEXT 20
vilokya taṁ deva-varaṁ tri-lokyā
bhavāya devyābhimataṁ munīnām
āsīnam adrāv apavarga-hetos
tapo juṣāṇaṁ stutibhiḥ praṇemuḥ
SYNONYMS
vilokya-observing; tam-him; deva-varam-the best of the demigods; tri-lokyāḥ-of the three worlds; bhavāya-for the flourishing; devyā-with his wife, Bhavānī; abhimatam-accepted by; munīnām-great saintly persons; āsīnam-sitting together; adrau-from the top of Kailāsa Hill; apavarga-hetoḥ-desiring liberation; tapaḥ-in austerity; juṣāṇam-being served by them; stutibhiḥ-by prayers; praṇemuḥ-offered their respectful obeisances.
The demigods observed Lord Śiva sitting on the summit of Kailāsa Hill with his wife, Bhavānī, for the auspicious development of the three worlds. He was being worshiped by great saintly persons desiring liberation. The demigods offered him their obeisances and prayers with great respect.
TEXT 21
śrī-prajāpataya ūcuḥ
deva-deva mahā-deva
bhūtātman bhūta-bhāvana
trāhi naḥ śaraṇāpannāṁs
trailokya-dahanād viṣāt
SYNONYMS
śrī-prajāpatayaḥ ūcuḥ-the prajāpatis said; deva-deva-O Lord Mahādeva, best of the demigods; mahā-deva-O great demigod; bhūta-ātman-O life and soul of everyone in this world; bhūta-bhāvana-O the cause of the happiness and flourishing of all of them; trāhi-deliver; naḥ-us; śaraṇa-āpannān-who have taken shelter at your lotus feet; trailokya-of the three worlds; dahanāt-which is causing the burning; viṣāt-from this poison.
The prajāpatis said: O greatest of all demigods, Mahādeva, Supersoul of all living entities and cause of their happiness and prosperity, we have come to the shelter of your lotus feet. Now please save us from this fiery poison, which is spreading all over the three worlds.
Since Lord Śiva is in charge of annihilation, why should he be approached for protection, which is given by Lord Viṣṇu? Lord Brahmā creates, and Lord Śiva annihilates, but both Lord Brahmā and Lord Śiva are incarnations of Lord Viṣṇu and are known as śaktyāveśa-avatāras. They are endowed with a special power like that of Lord Viṣṇu, who is actually all-pervading in their activities. Therefore whenever prayers for protection are offered to Lord Śiva, actually Lord Viṣṇu is indicated, for otherwise Lord Śiva is meant for destruction. Lord Śiva is one of the īśvaras, or the controllers known as śaktyāveśa-avatāras. Therefore he can be addressed as having the qualities of Lord Viṣṇu.
TEXT 22
tvam ekaḥ sarva-jagata
īśvaro bandha-mokṣayoḥ
taṁ tvām arcanti kuśalāḥ
prapannārti-haraṁ gurum
SYNONYMS
tvam ekaḥ-Your Lordship is indeed; sarva-jagataḥ-of the three worlds; īśvaraḥ-the controller; bandha-mokṣayoḥ-of both bondage and liberation; tam-that controller; tvām arcanti-worship you; kuśalāḥ-persons who want good fortune; prapanna-ārti-haram-who can mitigate all the distresses of a sheltered devotee; gurum-you who act as a good advisor to all fallen souls.
O lord, you are the cause of bondage and liberation of the entire universe because you are its ruler. Those who are advanced in spiritual consciousness surrender unto you, and therefore you are the cause of mitigating their distresses, and you are also the cause of their liberation. We therefore worship Your Lordship.
Actually Lord Viṣṇu maintains and accomplishes all good fortune. If one has to take shelter of Lord Viṣṇu, why should the demigods take shelter of Lord Śiva? They did so because Lord Viṣṇu acts through Lord Śiva in the creation of the material world. Lord Śiva acts on behalf of Lord Viṣṇu. When the Lord says in Bhagavad-gītā (14.4) that He is the father of all living entities (ahaṁ bīja-pradaḥ pitā), this refers to actions performed by Lord Viṣṇu through Lord Śiva. Lord Viṣṇu is always unattached to material activities, and when material activities are to be performed, Lord Viṣṇu performs them through Lord Śiva. Lord Śiva is therefore worshiped on the level of Lord Viṣṇu. When Lord Viṣṇu is untouched by the external energy He is Lord Viṣṇu, but when He is in touch with the external energy, He appears in His feature as Lord Śiva.
TEXT 23
guṇa-mayyā sva-śaktyāsya
sarga-sthity-apyayān vibho
dhatse yadā sva-dṛg bhūman
brahma-viṣṇu-śivābhidhām
SYNONYMS
guṇa-mayyā-acting in three modes of activity; sva-śaktyā-by the external energy of Your Lordship; asya-of this material world; sarga-sthiti-apyayān-creation, maintenance and annihilation; vibho-O lord; dhatse-you execute; yadā-when; sva-dṛk-you manifest yourself; bhūman-O great one; brahma-viṣṇu-śiva-abhidhām-as Lord Brahmā, Lord Viṣṇu or Lord Śiva.
O lord, you are self-effulgent and supreme. You create this material world by your personal energy, and you assume the names Brahmā, Viṣṇu and Maheśvara when you act in creation, maintenance and annihilation.
This prayer is actually offered to Lord Viṣṇu, the puruṣa, who in His incarnations as the guṇa-avatāras assumes the names Brahmā, Viṣṇu and Maheśvara.
TEXT 24
tvaṁ brahma paramaṁ guhyaṁ
sad-asad-bhāva-bhāvanam
nānā-śaktibhir ābhātas
tvam ātmā jagad-īśvaraḥ
SYNONYMS
tvam-Your Lordship; brahma-impersonal Brahman; paramam-supreme; guhyam-confidential; sat-asat-bhāva-bhāvanam-the cause of varieties of creation, its cause and effect; nānā-śaktibhiḥ-with varieties of potencies; ābhātaḥ-manifest; tvam-you are; ātmā-the Supersoul; jagat-īśvaraḥ-the Supreme Personality of Godhead.
You are the cause of all causes, the self-effulgent, inconceivable, impersonal Brahman, which is originally Parabrahman. You manifest various potencies in this cosmic manifestation.
This prayer is offered to the impersonal Brahman, which consists of the effulgent rays of Parabrahman. Parabrahman is the Supreme Personality of Godhead (paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]). When Lord Śiva is worshiped as Parabrahman, the worship is meant for Lord Viṣṇu.
TEXT 25
tvaṁ śabda-yonir jagad-ādir ātmā
prāṇendriya-dravya-guṇaḥ svabhāvaḥ
kālaḥ kratuḥ satyam ṛtaṁ ca dharmas
tvayy akṣaraṁ yat tri-vṛd-āmananti
SYNONYMS
tvam-Your Lordship; śabda-yoniḥ-the origin and source of Vedic literature; jagat-ādiḥ-the original cause of material creation; ātmā-the soul; prāṇa-the living force; indriya-the senses; dravya-the material elements; guṇaḥ-the three qualities; sva-bhāvaḥ-material nature; kālaḥ-eternal time; kratuḥ-sacrifice; satyam-truth; ṛtam-truthfulness; ca-and; dharmaḥ-two different types of religion; tvayi-unto you; akṣaram-the original syllable, oṁkāra; yat-that which; tri-vṛt-consisting of the letters a, u and m; āmananti-they say.
O lord, you are the original source of Vedic literature. You are the original cause of material creation, the life force, the senses, the five elements, the three modes and the mahat-tattva. You are eternal time, determination and the two religious systems called truth [satya] and truthfulness [ṛta]. You are the shelter of the syllable oṁ, which consists of three letters a-u-m.
TEXT 26
agnir mukhaṁ te 'khila-devatātmā
kṣitiṁ vidur loka-bhavāṅghri-paṅkajam
kālaṁ gatiṁ te 'khila-devatātmano
diśaś ca karṇau rasanaṁ jaleśam
SYNONYMS
agniḥ-fire; mukham-mouth; te-of Your Lordship; akhila-devatā-ātmā-the origin of all demigods; kṣitim-the surface of the globe; viduḥ-they know; loka-bhava-O origin of all planets; aṅghri-paṅkajam-your lotus feet; kālam-eternal time; gatim-progress; te-of Your Lordship; akhila-devatā-ātmanaḥ-the total aggregate of all the demigods; diśaḥ-all directions; ca-and; karṇau-your ears; rasanam-taste; jala-īśam-the demigod controller of the water.
O father of all planets, learned scholars know that fire is your mouth, the surface of the globe is your lotus feet, eternal time is your movement, all the directions are your ears, and Varuṇa, master of the waters, is your tongue.
In the śruti-mantras it is said, agniḥ sarva-devatāḥ: "Fire is the aggregate of all demigods." Agni is the mouth of the Supreme Personality of Godhead. It is through Agni, or fire, that the Lord accepts all sacrificial oblations.
TEXT 27
nābhir nabhas te śvasanaṁ nabhasvān
sūryaś ca cakṣūṁṣi jalaṁ sma retaḥ
parāvarātmāśrayaṇaṁ tavātmā
somo mano dyaur bhagavan śiras te
SYNONYMS
nābhiḥ-navel; nabhaḥ-the sky; te-of Your Lordship; śvasanam-breathing; nabhasvān-the air; sūryaḥ ca-and the sun globe; cakṣūṁṣi-your eyes; jalam-the water; sma-indeed; retaḥ-semen; para-avara-ātma-āśrayaṇam-the shelter of all living entities, low and high; tava-your; ātmā-self; somaḥ-the moon; manaḥ-mind; dyauḥ-the higher planetary systems; bhagavan-O Your Lordship; śiraḥ-head; te-of you.
O lord, the sky is your navel, the air is your breathing, the sun is your eyes, and the water is your semen. You are the shelter of all kinds of living entities, high and low. The god of the moon is your mind, and the upper planetary system is your head.
TEXT 28
kukṣiḥ samudrā girayo 'sthi-saṅghā
romāṇi sarvauṣadhi-vīrudhas te
chandāṁsi sākṣāt tava sapta dhātavas
trayī-mayātman hṛdayaṁ sarva-dharmaḥ
SYNONYMS
kukṣiḥ-abdomen; samudrāḥ-the oceans; girayaḥ-the mountains; asthi-bones; saṅghāḥ-combination; romāṇi-the hairs of the body; sarva-all; auṣadhi-drugs; vīrudhaḥ-plants and creepers; te-your; chandāṁsi-Vedic mantras; sākṣāt-directly; tava-your; sapta-seven; dhātavaḥ-layers of the body; trayī-maya-ātman-O three Vedas personified; hṛdayam-core of the heart; sarva-dharmaḥ-all kinds of religion.
O lord, you are the three Vedas personified. The seven seas are your abdomen, and the mountains are your bones. All drugs, creepers and vegetables are the hairs on your body, the Vedic mantras like Gāyatrī are the seven layers of your body, and the Vedic religious system is the core of your heart.
TEXT 29
mukhāni pañcopaniṣadas taveśa
yais triṁśad-aṣṭottara-mantra-vargaḥ
yat tac chivākhyaṁ paramātma-tattvaṁ
deva svayaṁ-jyotir avasthitis te
SYNONYMS
mukhāni-faces; pañca-five; upaniṣadaḥ-Vedic literatures; tava-your; īśa-O lord; yaiḥ-by which; triṁśat-aṣṭa-uttara-mantra-vargaḥ-in the category of thirty-eight important Vedic mantras; yat-that; tat-as it is; śiva-ākhyam-celebrated by the name Śiva; paramātma-tattvam-which ascertain the truth about Paramātmā; deva-O lord; svayam-jyotiḥ-self-illuminated; avasthitiḥ-situation; te-of Your Lordship.
O lord, the five important Vedic mantras are represented by your five faces, from which the thirty-eight most celebrated Vedic mantras have been generated. Your Lordship, being celebrated as Lord Śiva, is self-illuminated. You are directly situated as the supreme truth, known as Paramātmā.
The five mantras mentioned in this connection are as follows: (1) Puruṣa, (2) Aghora, (3) Sadyojāta, (4) Vāmadeva, and (5) Īśāna. These five mantras are within the category of thirty-eight special Vedic mantras chanted by Lord Śiva, who is therefore celebrated as Śiva or Mahādeva. Another reason why Lord Śiva is called Śiva, which means "all-auspicious," is that he is self-illuminated, exactly like Lord Viṣṇu, who is the Paramātmā. Because Lord Śiva is directly an incarnation of Lord Viṣṇu, he is situated as Lord Viṣṇu's direct representative. This fact is corroborated by a Vedic mantra: patiṁ viśvasyātmeśvaraṁ śāśvatam. śivam acyutam. The Supersoul is called by many names, of which Maheśvara, Śiva and Acyuta are especially mentioned.
TEXT 30
chāyā tv adharmormiṣu yair visargo
netra-trayaṁ sattva-rajas-tamāṁsi
sāṅkhyātmanaḥ śāstra-kṛtas tavekṣā
chandomayo deva ṛṣiḥ purāṇaḥ
SYNONYMS
chāyā-shadow; tu-but; adharma-ūrmiṣu-in the waves of irreligion, like kāma, krodha, lobha and moha; yaiḥ-by which; visargaḥ-so many varieties of creation; netra-trayam-three eyes; sattva-goodness; rajaḥ-passion; tamāṁsi-and darkness; sāṅkhya-ātmanaḥ-the origin of all Vedic literatures; śāstra-scriptures; kṛtaḥ-made; tava-by you; īkṣā-simply by glancing; chandaḥ-mayaḥ-full of Vedic verses; deva-O lord; ṛṣiḥ-all Vedic literatures; purāṇaḥ-and the purāṇas, the supplementary Vedas.
O lord, your shadow is seen in irreligion, which brings about varieties of irreligious creations. The three modes of nature-goodness, passion and ignorance-are your three eyes. All the Vedic literatures, which are full of verses, are emanations from you because their compilers wrote the various scriptures after receiving your glance.
TEXT 31
na te giri-trākhila-loka-pāla-
viriñca-vaikuṇṭha-surendra-gamyam
jyotiḥ paraṁ yatra rajas tamaś ca
sattvaṁ na yad brahma nirasta-bhedam
SYNONYMS
na-not; te-of Your Lordship; giri-tra-O King of the mountains; akhila-loka-pāla-all the directors of departments of material activities; viriñca-Lord Brahmā; vaikuṇṭha-Lord Viṣṇu; sura-indra-the King of heaven; gamyam-they can understand; jyotiḥ-effulgence; param-transcendental; yatra-wherein; rajaḥ-the mode of passion; tamaḥ ca-and the mode of ignorance; sattvam-the mode of goodness; na-not; yat brahma-which is impersonal Brahman; nirasta-bhedam-without distinction between demigods and human beings.
O Lord Girīśa, since the impersonal Brahman effulgence is transcendental to the material modes of goodness, passion and ignorance, the various directors of this material world certainly cannot appreciate it or even know where it is. It is not understandable even to Lord Brahmā, Lord Viṣṇu or the King of heaven, Mahendra.
The brahmajyoti is actually the effulgence of the Supreme Personality of Godhead. As stated in Brahma-saṁhitā (5.40):
yasya prabhā prabhavato jagad-aṇḍa-koṭi-
koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"I worship Govinda, the primeval Lord, who is endowed with great power. The glowing effulgence of His transcendental form is the impersonal Brahman, which is absolute, complete and unlimited and which displays the varieties of countless planets, with their different opulences, in millions and millions of universes." Although the impersonal feature of the Absolute is an expansion of the rays of the Supreme Personality of Godhead, He does not need to take care of the impersonalists who enter the brahmajyoti. Kṛṣṇa says in Bhagavad-gītā (9.4), mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: "In My impersonal feature I pervade this entire universe." Thus the avyakta-mūrti, the impersonal feature, is certainly an expansion of Kṛṣṇa's energy. Māyāvādīs, who prefer to merge into this Brahman effulgence, worship Lord Śiva. The mantras referred to in text 29 are called mukhāni pañcopaniṣadas taveśa. Māyāvādīs take all these mantras seriously in worshiping Lord Śiva. These mantras are as follows: (1) tat puruṣāya vidmahe śāntyai, (2) mahā-devāya dhīmahi vidyāyai, (3) tan no rudraḥ pratiṣṭhāyai, (4) pracodayāt dhṛtyai, (5) aghorebhyas tamā. .., (6) atha ghorebhyo mohā. .., (7) aghorebhyo rakṣā. .., (8) aghoratarebhyo nidrā. .., (9) sarvebhyaḥ sarva-vyādhyai, (10) sarva-sarvebhyo mṛtyave, (11) namas te 'stu kṣudhā. .., (12) rudra-rūpebhyas tṛṣṇā. .., (13) vāmadevāya rajā. .., (14) jyeṣṭhāya svāhā. .., (15) śreṣṭhāya ratyai, (16) rudrāya kalyāṇyai, (17) kālāya kāmā. .., (18) kala-vikaraṇāya sandhinyai, (19) bala-vikaraṇāya kriyā. .., (20) balāya vṛddhyai, (21) balacchāyā. .., (22) pramathanāya dhātryai, (23) sarva-bhūta-damanāya bhrāmaṇyai, (24) manaḥ-śoṣiṇyai, (25) unmanāya jvarā. .., (26) sadyojātaṁ prapadyāmi siddhyai, (27) sadyojātāya vai namaḥ ṛddhyai, (28) bhave dityai, (29) abhave lakṣmyai, (30) nātibhave medhā. .., (31) bhajasva māṁ kāntyai, (32) bhava svadhā. .., (33) udbhavāya prabhā. .., (34) īśānaḥ sarva-vidyānāṁ śaśinyai, (35) īśvaraḥ sarva-bhūtānām abhaya-dā. .. [Bg. 18.61], (36) brahmādhipatir brahmaṇodhipatir brahman brahmeṣṭa-dā. .., (37) śivo me astu marīcyai, (38) sadāśivaḥ jvālinyai.
The impersonal Brahman is unknown even to the other directors of the material creation, including Lord Brahmā, Lord Indra and even Lord Viṣṇu. This does not mean, however, that Lord Viṣṇu is not omniscient. Lord Viṣṇu is omniscient, but He does not need to understand what is going on in His all-pervading expansion. Therefore in Bhagavad-gītā the Lord says that although everything is an expansion of Him (mayā tatam idaṁ sarvam), He does not need to take care of everything (na cāhaṁ teṣv avasthitaḥ), since there are various directors like Lord Brahmā, Lord Śiva and Indra.
TEXT 32
kāmādhvara-tripura-kālagarādy-aneka-
bhūta-druhaḥ kṣapayataḥ stutaye na tat te
yas tv anta-kāla idam ātma-kṛtaṁ sva-netra-
vahni-sphuliṅga-śikhayā bhasitaṁ na veda
SYNONYMS
kāma-adhvara-sacrifices for sense gratification (like Dakṣa-yajña, the sacrifices performed by Dakṣa); tripura-the demon named Tripurāsura; kālagara-Kālagara; ādi-and others; aneka-many; bhūta-druhaḥ-who are meant for giving trouble to the living entities; kṣapayataḥ-being engaged in their destruction; stutaye-your prayer; na-not; tat-that; te-speaking to you; yaḥ tu-because; anta-kāle-at the time of annihilation; idam-in this material world; ātma-kṛtam-done by yourself; sva-netra-by your eyes; vahni-sphuliṅga-śikhayā-by the sparks of fire; bhasitam-burned to ashes; na veda-I do not know how it is happening.
When annihilation is performed by the flames and sparks emanating from your eyes, the entire creation is burned to ashes. Nonetheless, you do not know how this happens. What then is to be said of your destroying the Dakṣa-yajña, Tripurāsura and the kālakūṭa poison? Such activities cannot be subject matters for prayers offered to you.
Since Lord Śiva considers the great acts he performs to be very unimportant, what was to be said of counteracting the strong poison produced by the churning? The demigods indirectly prayed that Lord Śiva counteract the kālakūṭa poison, which was spreading throughout the universe.
TEXT 33
ye tv ātma-rāma-gurubhir hṛdi cintitāṅghri-
dvandvaṁ carantam umayā tapasābhitaptam
katthanta ugra-paruṣaṁ nirataṁ śmaśāne
te nūnam ūtim avidaṁs tava hāta-lajjāḥ
SYNONYMS
ye-persons who; tu-indeed; ātma-rāma-gurubhiḥ-by those who are self-satisfied and who are considered to be spiritual masters of the world; hṛdi-within the heart; cintita-aṅghri-dvandvam-thinking of your two lotus feet; carantam-moving; umayā-with your consort, Umā; tapasā abhitaptam-highly advanced through practice of austerity and penance; katthante-criticize your acts; ugra-paruṣam-not a gentle person; niratam-always; śmaśāne-in the crematorium; te-such persons; nūnam-indeed; ūtim-such activities; avidan-not knowing; tava-your activities; hāta-lajjāḥ-shameless.
Exalted, self-satisfied persons who preach to the entire world think of your lotus feet constantly within their hearts. However, when persons who do not know your austerity see you moving with Umā, they misunderstand you to be lusty, or when they see you wandering in the crematorium they mistakenly think that you are ferocious and envious. Certainly they are shameless. They cannot understand your activities.
Lord Śiva is the topmost Vaiṣṇava (vaiṣṇavānāṁ yathā śambhuḥ). It is therefore said, vaiṣṇavera kriyā-mudrā vijñe nā bujhaya. Even the most intelligent person cannot understand what a Vaiṣṇava like Lord Śiva is doing or how he is acting. Those who are conquered by lusty desires and anger cannot estimate the glories of Lord Śiva, whose position is always transcendental. In all the activities associated with lusty desires, Lord Śiva is an implement of ātma-rāma. Ordinary persons, therefore, should not try to understand Lord Śiva and his activities. One who tries to criticize the activities of Lord Śiva is shameless.
TEXT 34
tat tasya te sad-asatoḥ parataḥ parasya
nāñjaḥ svarūpa-gamane prabhavanti bhūmnaḥ
brahmādayaḥ kim uta saṁstavane vayaṁ tu
tat-sarga-sarga-viṣayā api śakti-mātram
SYNONYMS
tat-therefore; tasya-of that; te-of Your Lordship; sat-asatoḥ-of the living entities, moving and not moving; parataḥ-transcendentally situated; parasya-very difficult to understand; na-nor; añjaḥ-as it is; svarūpa-gamane-to approach your reality; prabhavanti-it is possible; bhūmnaḥ-O great one; brahma-ādayaḥ-even such persons as Lord Brahmā; kim uta-what to speak of others; saṁstavane-in offering prayers; vayam tu-as far as we are concerned; tat-of you; sarga-sarga-viṣayāḥ-creations of the creation; api-although; śakti-mātram-to our ability.
Even personalities like Lord Brahmā and other demigods cannot understand your position, for you are beyond the moving and nonmoving creation. Since no one can understand you in truth, how can one offer you prayers? It is impossible. As far as we are concerned, we are creatures of Lord Brahmā's creation. Under the circumstances, therefore, we cannot offer you adequate prayers, but as far as our ability allows, we have expressed our feelings.
TEXT 35
etat paraṁ prapaśyāmo
na paraṁ te maheśvara
mṛḍanāya hi lokasya
vyaktis te 'vyakta-karmaṇaḥ
SYNONYMS
etat-all these things; param-transcendental; prapaśyāmaḥ-we can see; na-not; param-the actual transcendental position; te-of Your Lordship; mahā-īśvara-O great ruler; mṛḍanāya-for the happiness; hi-indeed; lokasya-of all the world; vyaktiḥ-manifested; te-of Your Lordship; avyakta-karmaṇaḥ-whose activities are unknown to everyone.
O greatest of all rulers, your actual identity is impossible for us to understand. As far as we can see, your presence brings flourishing happiness to everyone. Beyond this, no one can appreciate your activities. We can see this much, and nothing more.
When the demigods offered these prayers to Lord Śiva, their inner purpose was to please him so that he would rectify the disturbing situation created by the hālahala poison. As stated in Bhagavad-gītā (7.20), kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ: when one worships demigods, this is certainly because of deep-rooted desires he wants fulfilled by the mercy of those demigods. People are generally attached to the worship of demigods for some motive.
TEXT 36
śrī-śuka uvāca
tad-vīkṣya vyasanaṁ tāsāṁ
kṛpayā bhṛśa-pīḍitaḥ
sarva-bhūta-suhṛd deva
idam āha satīṁ priyām
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; tat-this situation; vīkṣya-seeing; vyasanam-dangerous; tāsām-of all the demigods; kṛpayā-out of compassion; bhṛśa-pīḍitaḥ-greatly aggrieved; sarva-bhūta-suhṛt-the friend of all living entities; devaḥ-Mahādeva; idam-this; āha-said; satīm-unto Satīdevī; priyām-his very dear wife.
Śrīla Śukadeva Gosvāmī continued: Lord Śiva is always benevolent toward all living entities. When he saw that the living entities were very much disturbed by the poison, which was spreading everywhere, he was very compassionate. Thus he spoke to his eternal consort, Satī, as follows.
TEXT 37
śrī-śiva uvāca
aho bata bhavāny etat
prajānāṁ paśya vaiśasam
kṣīroda-mathanodbhūtāt
kālakūṭād upasthitam
SYNONYMS
śrī-śivaḥ uvāca-Śrī Śiva said; aho bata-how pitiable; bhavāni-my dear wife, Bhavānī; etat-this situation; prajānām-of all living entities; paśya-just see; vaiśasam-very dangerous; kṣīra-uda-of the ocean of milk; mathana-udbhūtāt-produced by the churning; kālakūṭāt-because of the production of poison; upasthitam-the present situation.
Lord Śiva said: My dear Bhavānī, just see how all these living entities have been placed in danger because of the poison produced from the churning of the ocean of milk.
TEXT 38
āsāṁ prāṇa-parīpsūnāṁ
vidheyam abhayaṁ hi me
etāvān hi prabhor artho
yad dīna-paripālanam
SYNONYMS
āsām-all of these living entities; prāṇa-parīpsūnām-very strongly desiring to protect their lives; vidheyam-something must be done; abhayam-safety; hi-indeed; me-by me; etāvān-this much; hi-indeed; prabhoḥ-of the master; arthaḥ-duty; yat-that which; dīna-paripālanam-to give protection to suffering humanity.
It is my duty to give protection and safety to all living entities struggling for existence. Certainly it is the duty of the master to protect his suffering dependents.
TEXT 39
prāṇaiḥ svaiḥ prāṇinaḥ pānti
sādhavaḥ kṣaṇa-bhaṅguraiḥ
baddha-vaireṣu bhūteṣu
mohiteṣv ātma-māyayā
SYNONYMS
prāṇaiḥ-by lives; svaiḥ-their own; prāṇinaḥ-other living entities; pānti-protect; sādhavaḥ-devotees; kṣaṇa-bhaṅguraiḥ-temporary; baddha-vaireṣu-unnecessarily engaged in animosity; bhūteṣu-unto living entities; mohiteṣu-bewildered; ātma-māyayā-by the external energy of the Lord.
People in general, being bewildered by the illusory energy of the Supreme Personality of Godhead, are always engaged in animosity toward one another. But devotees, even at the risk of their own temporary lives, try to save them.
This is the characteristic of a Vaiṣṇava. Para-duḥkha-duḥkhī: a Vaiṣṇava is always unhappy to see the conditioned souls unhappy. Otherwise, he would have no business teaching them how to become happy. In materialistic life, people must certainly engage in activities of animosity. Materialistic life is therefore compared to saṁsāra-dāvānala, a blazing forest fire that automatically takes place. Lord Śiva and his followers in the paramparā system try to save people from this dangerous condition of materialistic life. This is the duty of devotees following the principles of Lord Śiva and belonging to the Rudra-sampradāya. There are four Vaiṣṇava sampradāyas, and the Rudra-sampradāya is one of them because Lord Śiva (Rudra) is the best of the Vaiṣṇavas (vaiṣṇavānāṁ yathā śambhuḥ). Indeed, as we shall see, Lord Śiva drank all the poison for the benefit of humanity.
TEXT 40
puṁsaḥ kṛpayato bhadre
sarvātmā prīyate hariḥ
prīte harau bhagavati
prīye 'haṁ sacarācaraḥ
tasmād idaṁ garaṁ bhuñje
prajānāṁ svastir astu me
SYNONYMS
puṁsaḥ-with a person; kṛpayataḥ-engaged in benevolent activities; bhadre-O most gentle Bhavānī; sarva-ātmā-the Supersoul; prīyate-becomes pleased; hariḥ-the Supreme Personality of Godhead; prīte-because of His pleasure; harau-the Supreme Lord, Hari; bhagavati-the Personality of Godhead; prīye-also become pleased; aham-I; sa-cara-acaraḥ-with all others, moving and nonmoving; tasmāt-therefore; idam-this; garam-poison; bhuñje-let me drink; prajānām-of the living entities; svastiḥ-welfare; astu-let there be; me-by me.
My dear gentle wife Bhavānī, when one performs benevolent activities for others, the Supreme Personality of Godhead, Hari, is very pleased. And when the Lord is pleased, I am also pleased, along with all other living creatures. Therefore, let me drink this poison, for all the living entities may thus become happy because of me.
TEXT 41
śrī-śuka uvāca
evam āmantrya bhagavān
bhavānīṁ viśva-bhāvanaḥ
tad viṣaṁ jagdhum ārebhe
prabhāva-jñānvamodata
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-in this way; āmantrya-addressing; bhagavān-Lord Śiva; bhavānīm-Bhavānī; viśva-bhāvanaḥ-the well-wisher of all the universe; tat viṣam-that poison; jagdhum-to drink; ārebhe-began; prabhāva-jñā-mother Bhavānī, who perfectly knew the capability of Lord Śiva; anvamodata-gave her permission.
Śrīla Śukadeva Gosvāmī continued: After informing Bhavānī in this way, Lord Śiva began to drink the poison, and Bhavānī, who knew perfectly well the capabilities of Lord Śiva, gave him her permission to do so.
TEXT 42
tataḥ karatalī-kṛtya
vyāpi hālāhalaṁ viṣam
abhakṣayan mahā-devaḥ
kṛpayā bhūta-bhāvanaḥ
SYNONYMS
tataḥ-thereafter; karatalī-kṛtya-taking in his hand; vyāpi-widespread; hālāhalam-called hālahala; viṣam-poison; abhakṣayat-drank; mahā-devaḥ-Lord Śiva; kṛpayā-out of compassion; bhūta-bhāvanaḥ-for the welfare of all living entities.
Thereafter, Lord Śiva, who is dedicated to auspicious, benevolent work for humanity, compassionately took the whole quantity of poison in his palm and drank it.
Although there was such a great quantity of poison that it spread all over the universe, Lord Śiva had such great power that he reduced the poison to a small quantity so that he could hold it in his palm. One should not try to imitate Lord Śiva. Lord Śiva can do whatever he likes, but those who try to imitate Lord Śiva by smoking ganja and other poisonous things will certainly be killed because of such activities.
TEXT 43
tasyāpi darśayām āsa
sva-vīryaṁ jala-kalmaṣaḥ
yac cakāra gale nīlaṁ
tac ca sādhor vibhūṣaṇam
SYNONYMS
tasya-of Lord Śiva; api-also; darśayām āsa-exhibited; sva-vīryam-its own potency; jala-kalmaṣaḥ-that poison born of the water; yat-which; cakāra-made; gale-on the neck; nīlam-bluish line; tat-that; ca-also; sādhoḥ-of the saintly person; vibhūṣaṇam-ornament.
As if in defamation, the poison born from the ocean of milk manifested its potency by marking Lord Śiva's neck with a bluish line. That line, however, is now accepted as an ornament of the Lord.
TEXT 44
tapyante loka-tāpena
sādhavaḥ prāyaśo janāḥ
paramārādhanaṁ tad dhi
puruṣasyākhilātmanaḥ
SYNONYMS
tapyante-voluntarily suffer; loka-tāpena-because of the suffering of people in general; sādhavaḥ-saintly persons; prāyaśaḥ-almost always; janāḥ-such persons; parama-ārādhanam-the topmost method of worshiping; tat-that activity; hi-indeed; puruṣasya-of the Supreme Person; akhila-ātmanaḥ-who is the Supersoul of everyone.
It is said that great personalities almost always accept voluntary suffering because of the suffering of people in general. This is considered the highest method of worshiping the Supreme Personality of Godhead, who is present in everyone's heart.
Here is an explanation of how those engaged in activities for the welfare of others are very quickly recognized by the Supreme Personality of Godhead. The Lord says in Bhagavad-gītā (18.68–69), ya idaṁ paramaṁ guhyaṁ mad-bhakteṣv abhidhāsyati. .. na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ: "One who preaches the message of Bhagavad-gītā to My devotees is most dear to Me. No one can excel him in satisfying Me by worship." There are different kinds of welfare activities in this material world, but the supreme welfare activity is the spreading of Kṛṣṇa consciousness. Other welfare activities cannot be effective, for the laws of nature and the results of karma cannot be checked. It is by destiny, or the laws of karma, that one must suffer or enjoy. For instance, if one is given a court order, he must accept it, whether it brings suffering or profit. Similarly, everyone is under obligations to karma and it reactions. No one can change this. Therefore the śāstra says:
tasyaiva hetoḥ prayateta kovido
na labhyate yad bhramatām upary adhaḥ
(Bhāg. 1.5.18)
One should endeavor for that which is never obtained by wandering up and down the universe as a result of the reactions of karma. What is that? One should endeavor to become Kṛṣṇa conscious. If one tries to spread Kṛṣṇa consciousness all over the world, he should be understood to be performing the best welfare activity. The Lord is automatically very pleased with him. If the Lord is pleased with him, what is left for him to achieve? If one has been recognized by the Lord, even if he does not ask the Lord for anything, the Lord, who is within everyone, supplies him whatever he wants. This is also confirmed in Bhagavad-gītā (teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham [Bg. 9.22]). Again, as stated here, tapyante loka-tāpena sādhavaḥ prāyaśo janāḥ. The best welfare activity is raising people to the platform of Kṛṣṇa consciousness, since the conditioned souls are suffering only for want of Kṛṣṇa consciousness. The Lord Himself also comes to mitigate the suffering of humanity.
yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge
"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself. To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium." (Bg. 4.7–8) All the śāstras conclude, therefore, that spreading the Kṛṣṇa consciousness movement is the best welfare activity in the world. Because of the ultimate benefit this bestows upon people in general, the Lord very quickly recognizes such service performed by a devotee.
TEXT 45
niśamya karma tac chambhor
deva-devasya mīḍhuṣaḥ
prajā dākṣāyaṇī brahmā
vaikuṇṭhaś ca śaśaṁsire
SYNONYMS
niśamya-after hearing; karma-the act; tat-that; śambhoḥ-of Lord Śiva; deva-devasya-who is worshipable even for the demigods; mīḍhuṣaḥ-he who bestows great benedictions upon people in general; prajāḥ-the people in general; dākṣāyaṇī-Bhavānī, the daughter of Dakṣa; brahmā-Lord Brahmā; vaikuṇṭhaḥ ca-Lord Viṣṇu also; śaśaṁsire-praised very much.
Upon hearing of this act, everyone, including Bhavānī [the daughter of Mahārāja Dakṣa], Lord Brahmā, Lord Viṣṇu, and the people in general, very highly praised this deed performed by Lord Śiva, who is worshiped by the demigods and who bestows benedictions upon the people.
TEXT 46
praskannaṁ pibataḥ pāṇer
yat kiñcij jagṛhuḥ sma tat
vṛścikāhi-viṣauṣadhyo
dandaśūkāś ca ye 'pare
SYNONYMS
praskannam-scattered here and there; pibataḥ-of Lord Śiva while drinking; pāṇeḥ-from the palm; yat-which; kiñcit-very little; jagṛhuḥ-took the opportunity to drink; sma-indeed; tat-that; vṛścika-the scorpions; ahi-the cobras; viṣa-auṣadhyaḥ-poisonous drugs; dandaśūkāḥ ca-and animals whose bites are poisonous; ye-who; apare-other living entities.
Scorpions, cobras, poisonous drugs and other animals whose bites are poisonous took the opportunity to drink whatever little poison had fallen and scattered from Lord Śiva's hand while he was drinking.
Mosquitoes, jackals, dogs and other varieties of dandaśūka, or animals whose bites are poisonous, drank the poison of the samudra-manthana, the churned ocean, since it was available after it fell from the palms of Lord Śiva.
Thus end the Bhaktivedanta purports of the Eighth Canto, Seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Lord Śiva Saves the Universe by Drinking Poison."
Chapter Eight
The Churning of the Milk Ocean
This chapter describes how the goddess of fortune appeared during the churning of the ocean of milk and how she accepted Lord Viṣṇu as her husband. As described later in the chapter, when Dhanvantari appeared with a pot of nectar the demons immediately snatched it from him, but Lord Viṣṇu appeared as the incarnation Mohinī, the most beautiful woman in the world, just to captivate the demons and save the nectar for the demigods.
After Lord Śiva drank all the poison, both the demigods and demons took courage and resumed their activities of churning. Because of this churning, first a surabhi cow was produced. Great saintly persons accepted this cow to derive clarified butter from its milk and offer this clarified butter in oblations for great sacrifices. Thereafter, a horse named Uccaiḥśravā was generated. This horse was taken by Bali Mahārāja. Then there appeared Airāvata and other elephants that could go anywhere in any direction, and she-elephants also appeared. The gem known as Kaustubha was also generated, and Lord Viṣṇu took that gem and placed it on His chest. Thereafter, a pārijāta flower and the Apsarās, the most beautiful women in the universe, were generated. Then the goddess of fortune, Lakṣmī, appeared. The demigods, great sages, Gandharvas and others offered her their respectful worship. The goddess of fortune could not find anyone to accept as her husband. At last she selected Lord Viṣṇu to be her master. Lord Viṣṇu gave her a place to stay everlastingly at His chest. Because of this combination of Lakṣmī and Nārāyaṇa, all who were present, including the demigods and people in general, were very pleased. The demons, however, being neglected by the goddess of fortune, were very depressed. Then Vāruṇī, the goddess of drinking, was generated, and by the order of Lord Viṣṇu the demons accepted her. Then the demons and demigods, with renewed energy, began to churn again. This time a partial incarnation of Lord Viṣṇu called Dhanvantari appeared. He was very beautiful, and he carried a jug containing nectar. The demons immediately snatched the jug from Dhanvantari's hand and began to run away, and the demigods, being very morose, took shelter of Viṣṇu. After the demons snatched the jug from Dhanvantari, they began to fight among themselves. Lord Viṣṇu solaced the demigods, who therefore did not fight, but remained silent. While the fighting was going on among the demons, the Lord Himself appeared as the incarnation Mohinī, the most beautiful woman in the universe.
TEXT 1
śrī-śuka uvāca
pīte gare vṛṣāṅkeṇa
prītās te 'mara-dānavāḥ
mamanthus tarasā sindhuṁ
havirdhānī tato 'bhavat
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; pīte-was drunk; gare-when the poison; vṛṣa-aṅkeṇa-by Lord Śiva, who sits on a bull; prītāḥ-being pleased; te-all of them; amara-the demigods; dānavāḥ-and the demons; mamanthuḥ-again began to churn; tarasā-with great force; sindhum-the ocean of milk; havirdhānī-the surabhi cow, who is the source of clarified butter; tataḥ-from that churning; abhavat-was generated.
Śukadeva Gosvāmī continued: Upon Lord Śiva's drinking the poison, both the demigods and the demons, being very pleased, began to churn the ocean with renewed vigor. As a result of this, there appeared a cow known as surabhi.
The surabhi cow is described as havirdhānī, the source of butter. Butter, when clarified by melting, produces ghee, or clarified butter, which is inevitably necessary for performing great ritualistic sacrifices. As stated in Bhagavad-gītā (18. 5), yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat: sacrifice, charity and austerity are essential to keep human society perfect in peace and prosperity. Yajña, the performance of sacrifice, is essential; to perform yajña, clarified butter is absolutely necessary; and to get clarified butter, milk is necessary. Milk is produced when there are sufficient cows. Therefore in Bhagavad-gītā (18.44), cow protection is recommended (kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva jam).
TEXT 2
tām agni-hotrīm ṛṣayo
jagṛhur brahma-vādinaḥ
yajñasya deva-yānasya
medhyāya haviṣe nṛpa
SYNONYMS
tām-that cow; agni-hotrīm-absolutely necessary for the production of yogurt, milk and ghee to offer as oblations in the fire; ṛṣayaḥ-sages who perform such sacrifices; jagṛhuḥ-took in charge; brahma-vādinaḥ-because such sages know the Vedic ritualistic ceremonies; yajñasya-of sacrifice; deva-yānasya-which fulfills the desire to be elevated to the higher planetary systems and to Brahmaloka; medhyāya-fit for offering oblations; haviṣe-for the sake of pure clarified butter; nṛpa-O King.
O King Parīkṣit, great sages who were completely aware of the Vedic ritualistic ceremonies took charge of that surabhi cow, which produced all the yogurt, milk and ghee absolutely necessary for offering oblations into the fire. They did this just for the sake of pure ghee, which they wanted for the performance of sacrifices to elevate themselves to the higher planetary systems, up to Brahmaloka.
Surabhi cows are generally found on the Vaikuṇṭha planets. As described in Brahma-saṁhitā, Lord Kṛṣṇa, on His planet, Goloka Vṛndāvana, engages in tending the surabhi cows (surabhīr abhipālayantam [Bs. 5.29]). These cows are the Lord's pet animals. From the surabhi cows one can take as much milk as one needs, and one may milk these cows as many times as he desires. In other words, the surabhi cow can yield milk unlimitedly. Milk is necessary for the performance of yajña. Sages know how to use milk to elevate human society to the perfection of life. Since cow protection is recommended everywhere in the śāstras, the brahmā vādīs took charge of the surabhi cow, in which the demons were not very interested.
TEXT 3
tata uccaiḥśravā nāma
hayo 'bhūc candra-pāṇḍuraḥ
tasmin baliḥ spṛhāṁ cakre
nendra īśvara-śikṣayā
SYNONYMS
tataḥ-thereafter; uccaiḥśravāḥ nāma-by the name Uccaiḥśravā; hayaḥ-a horse; abhūt-was generated; candra-pāṇḍuraḥ-being as white as the moon; tasmin-unto it; baliḥ-Mahārāja Bali; spṛhām cakre-desired to possess; na-not; indraḥ-the King of the demigods; īśvara-śikṣayā-by the previous advice of the Lord.
Thereafter, a horse named Uccaiḥśravā, which was as white as the moon, was generated. Bali Mahārāja desired to possess this horse, and Indra, the King of heaven, did not protest, for he had previously been so advised by the Supreme Personality of Godhead.
TEXT 4
tata airāvato nāma
vāraṇendro vinirgataḥ
dantaiś caturbhiḥ śvetādrer
haran bhagavato mahim
SYNONYMS
tataḥ-thereafter; airāvataḥ nāma-of the name Airāvata; vāraṇa-indraḥ-the king of elephants; vinirgataḥ-was generated; dantaiḥ-with its tusks; caturbhiḥ-four; śveta-white; adreḥ-of the mountain; haran-defying; bhagavataḥ-of Lord Śiva; mahim-the glories.
As the next result of the churning, the king of elephants, named Airāvata, was generated. This elephant was white, and with its four tusks it defied the glories of Kailāsa Mountain, the glorious abode of Lord Śiva.
TEXT 5
airāvaṇādayas tv aṣṭau
dig-gajā abhavaṁs tataḥ
abhramu-prabhṛtayo 'ṣṭau ca
kariṇyas tv abhavan nṛpa
SYNONYMS
airāvaṇa-ādayaḥ-headed by Airāvaṇa; tu-but; aṣṭau-eight; dik-gajāḥ-elephants that could go in any direction; abhavan-were generated; tataḥ-thereafter; abhramu-prabhṛtayaḥ-headed by the she-elephant named Abhramu; aṣṭau-eight; ca-also; kariṇyaḥ-female elephants; tu-indeed; abhavan-also generated; nṛpa-O King.
Thereafter, O King, eight great elephants, which could go in any direction, were generated. They were headed by Airāvaṇa. Eight she-elephants, headed by Abhramu, were also generated.
The names of the eight elephants were Airāvaṇa, Puṇḍarīka, Vāmana, Kumuda, Añjana, Puṣpadanta, Sārvabhauma and Supratīka.
TEXT 6
kaustubhākhyam abhūd ratnaṁ
padmarāgo mahodadheḥ
tasmin maṇau spṛhāṁ cakre
vakṣo-'laṅkaraṇe hariḥ
tato 'bhavat pārijātaḥ
sura-loka-vibhūṣaṇam
pūrayaty arthino yo 'rthaiḥ
śaśvad bhuvi yathā bhavān
SYNONYMS
kaustubha-ākhyam-known as Kaustubha; abhūt-was generated; ratnam-a valuable gem; padmarāgaḥ-another gem, named Padmarāga; mahā-udadheḥ-from that great ocean of milk; tasmin-that; maṇau-jewel; spṛhām cakre-desired to possess; vakṣaḥ-alaṅkaraṇe-to decorate His chest; hariḥ-the Lord, the Supreme Personality of Godhead; tataḥ-thereafter; abhavat-was generated; pārijātaḥ-the celestial flower named pārijāta; sura-loka-vibhūṣaṇam-which decorates the heavenly planets; pūrayati-fulfills; arthinaḥ-giving persons desiring material wealth; yaḥ-that which; arthaiḥ-by what is desired; śaśvat-always; bhuvi-on this planet; yathā-as; bhavān-Your Lordship (Mahārāja Parīkṣit).
Generated thereafter from the great ocean were the celebrated gems Kaustubha-maṇi and Padmarāga-maṇi. Lord Viṣṇu, to decorate His chest, desired to possess them. Generated next was the pārijāta flower, which decorates the celestial planets. O King, as you fulfill the desires of everyone on this planet by fulfilling all ambitions, the pārijāta fulfills the desires of everyone.
TEXT 7
tataś cāpsaraso jātā
niṣka-kaṇṭhyaḥ suvāsasaḥ
ramaṇyaḥ svargiṇāṁ valgu-
gati-līlāvalokanaiḥ
SYNONYMS
tataḥ-thereafter; ca-also; apsarasaḥ-the residents of Apsaroloka; jātāḥ-were generated; niṣka-kaṇṭhyaḥ-decorated with golden necklaces; su-vāsasaḥ-dressed with fine clothing; ramaṇyaḥ-extremely beautiful and attractive; svargiṇām-of the inhabitants of the heavenly planets; valgu-gati-līlā-avalokanaiḥ-moving very softly, they attract everyone's heart.
Next there appeared the Apsarās [who are used as prostitutes on the heavenly planets]. They were fully decorated with golden ornaments and lockets and were dressed in fine and attractive clothing. The Apsarās move very slowly in an attractive style that bewilders the inhabitants of the heavenly planets.
TEXT 8
tataś cāvirabhūt sākṣāc
chrī ramā bhagavat-parā
rañjayantī diśaḥ kāntyā
vidyut saudāmanī yathā
SYNONYMS
tataḥ-thereafter; ca-and; āvirabhūt-manifested; sākṣāt-directly; śrī-the goddess of fortune; ramā-known as Ramā; bhagavat-parā-absolutely inclined to be possessed by the Supreme Personality of Godhead; rañjayantī-illuminating; diśaḥ-all directions; kāntyā-by luster; vidyut-lightning; saudāmanī-Saudāmanī; yathā-as.
Then there appeared the goddess of fortune, Ramā, who is absolutely dedicated to being enjoyed by the Supreme Personality of Godhead. She appeared like electricity, surpassing the lightning that might illuminate a marble mountain.
Śrī means opulence. Kṛṣṇa is the owner of all opulences.
bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati
This peace formula for the world is given in Bhagavad-gītā (5.29). When people know that the Supreme Lord, Kṛṣṇa, is the supreme enjoyer, the supreme proprietor and the most intimate well-wishing friend of all living entities, peace and prosperity will ensue all over the world. Unfortunately, the conditioned souls, being placed into illusion by the external energy of the Lord, want to fight with one another, and therefore peace is disturbed. The first prerequisite for peace is that all the wealth presented by Śrī, the goddess of fortune, be offered to the Supreme Personality of Godhead. Everyone should give up his false proprietorship over worldly possessions and offer everything to Kṛṣṇa. This is the teaching of the Kṛṣṇa consciousness movement.
TEXT 9
tasyāṁ cakruḥ spṛhāṁ sarve
sasurāsura-mānavāḥ
rūpaudārya-vayo-varṇa-
mahimākṣipta-cetasaḥ
SYNONYMS
tasyām-unto her; cakruḥ-did; spṛhām-desire; sarve-everyone; sa-sura-asura-mānavāḥ-the demigods, the demons and the human beings; rūpa-audārya-by the exquisite beauty and bodily features; vayaḥ-youth; varṇa-complexion; mahimā-glories; ākṣipta-agitated; cetasaḥ-their minds.
Because of her exquisite beauty, her bodily features, her youth, her complexion and her glories, everyone, including the demigods, the demons and the human beings, desired her. They were attracted because she is the source of all opulences.
Who in this world does not want to possess wealth, beauty and the social respectability that come from these opulences? People generally desire material enjoyment, material opulence and the association of aristocratic family members (bhogaiśvarya-prasaktānām). Material enjoyment entails money, beauty and the reputation they bring, which can all be achieved by the mercy of the goddess of fortune. The goddess of fortune, however, never remains alone. As indicated in the previous verse by the word bhagavat-parā, she is the property of the Supreme Personality of Godhead and is enjoyable only by Him. If one wants the favor of the goddess of fortune, mother Lakṣmī, because she is by nature bhagavat-parā one must keep her with Nārāyaṇa. The devotees who always engage in the service of Nārāyaṇa (nārāyaṇa-parāyaṇa) can easily achieve the favor of the goddess of fortune without a doubt, but materialists who try to get the favor of the goddess of fortune only to possess her for personal enjoyment are frustrated. Theirs is not a good policy. The celebrated demon Rāvaṇa, for example, wanted to deprive Rāmacandra of Lakṣmī, Sītā, and thus be victorious, but the result was just the opposite. Sītā, of course, was taken by force by Lord Rāmacandra, and Rāvaṇa and his entire material empire were vanquished. The goddess of fortune is desirable for everyone, including human beings, but one should understand that the goddess of fortune is the exclusive property of the Supreme Personality of Godhead. One cannot achieve the mercy of the goddess of fortune unless one prays both to her and to the supreme enjoyer, the Personality of Godhead.
TEXT 10
tasyā āsanam āninye
mahendro mahad-adbhutam
mūrtimatyaḥ saric-chreṣṭhā
hema-kumbhair jalaṁ śuci
SYNONYMS
tasyāḥ-for her; āsanam-a sitting place; āninye-brought; mahā-indraḥ-the King of heaven, Indra; mahat-glorious; adbhutam-wonderful; mūrti-matyaḥ-accepting forms; sarit-śreṣṭhāḥ-the best of various sacred waters; hema-golden; kumbhaiḥ-with waterpots; jalam-water; śuci-pure.
The King of heaven, Indra, brought a suitable sitting place for the goddess of fortune. All the rivers of sacred water, such as the Ganges and Yamunā, personified themselves, and each of them brought pure water in golden waterpots for mother Lakṣmī, the goddess of fortune.
TEXT 11
ābhiṣecanikā bhūmir
āharat sakalauṣadhīḥ
gāvaḥ pañca pavitrāṇi
vasanto madhu-mādhavau
SYNONYMS
ābhiṣecanikāḥ-paraphernalia required for installing the Deity; bhūmiḥ-the land; āharat-collected; sakala-all kinds of; auṣadhīḥ-drugs and herbs; gāvaḥ-the cows; pañca-five different varieties of products from the cow, namely milk, yogurt, clarified butter, cow dung and cow urine; pavitrāṇi-uncontaminated; vasantaḥ-personified springtime; madhu-mādhavau-flowers and fruits produced during spring, or in the months of Caitra and Vaiśākha.
The land became a person and collected all the drugs and herbs needed for installing the Deity. The cows delivered five products, namely milk, yogurt, ghee, urine and cow dung, and spring personified collected everything produced in spring, during the months of Caitra and Vaiśākha [April and May].
Pañca-gavya, the five products received from the cow, namely milk, yogurt, ghee, cow dung and cow urine, are required in all ritualistic ceremonies performed according to the Vedic directions. Cow urine and cow dung are uncontaminated, and since even the urine and dung of a cow are important, we can just imagine how important this animal is for human civilization. Therefore the Supreme Personality of Godhead, Kṛṣṇa, directly advocates go-rakṣya, the protection of cows. Civilized men who follow the system of varṇāśrama, especially those of the vaiśya class, who engage in agriculture and trade, must give protection to the cows. Unfortunately, because people in Kali-yuga are mandāḥ, all bad, and sumanda-matayaḥ, misled by false conceptions of life, they are killing cows in the thousands. Therefore they are unfortunate in spiritual consciousness, and nature disturbs them in so many ways, especially through incurable diseases like cancer and through frequent wars and among nations. As long as human society continues to allow cows to be regularly killed in slaughterhouses, there cannot be any question of peace and prosperity.
TEXT 12
ṛṣayaḥ kalpayāṁ cakrur
ābhiṣekaṁ yathā-vidhi
jagur bhadrāṇi gandharvā
naṭyaś ca nanṛtur jaguḥ
SYNONYMS
ṛṣayaḥ-the great sages; kalpayām cakruḥ-executed; ābhiṣekam-the abhiṣeka ceremony, which is required during the installation of the Deity; yathā-vidhi-as directed in the authorized scriptures; jaguḥ-chanted Vedic mantras; bhadrāṇi-all good fortune; gandharvāḥ-and the inhabitants of Gandharvaloka; naṭyaḥ-the women who were professional dancers; ca-also; nanṛtuḥ-very nicely danced on the occasion; jaguḥ-and sang authorized songs prescribed in the Vedas.
The great sages performed the bathing ceremony of the goddess of fortune as directed in the authorized scriptures, the Gandharvas chanted all-auspicious Vedic mantras, and the professional women dancers very nicely danced and sang authorized songs prescribed in the Vedas.
TEXT 13
meghā mṛdaṅga-paṇava-
murajānaka-gomukhān
vyanādayan śaṅkha-veṇu-
vīṇās tumula-niḥsvanān
SYNONYMS
meghāḥ-personified clouds; mṛdaṅga-drums; paṇava-kettledrums; muraja-another kind of drum; ānaka-another type of drum; gomukhān-a type of bugle; vyanādayan-vibrated; śaṅkha-conchshells; veṇu-flutes; vīṇāḥ-stringed instruments; tumula-tumultuous; niḥsvanān-vibration.
The clouds in personified form beat various types of drums, known as mṛdaṅgas, paṇavas, murajas and ānakas. They also blew conchshells and bugles known as gomukhas and played flutes and stringed instruments. The combined sound of these instruments was tumultuous.
TEXT 14
tato 'bhiṣiṣicur devīṁ
śriyaṁ padma-karāṁ satīm
digibhāḥ pūrṇa-kalaśaiḥ
sūkta-vākyair dvijeritaiḥ
SYNONYMS
tataḥ-thereafter; abhiṣiṣicuḥ-poured all-auspicious water on the body; devīm-the goddess of fortune; śriyam-very beautiful; padma-karām-with a lotus in her hand; satīm-she who is most chaste, not knowing anyone but the Supreme Personality of Godhead; digibhāḥ-the great elephants; pūrṇa-kalaśaiḥ-by completely full water jugs; sūkta-vākyaiḥ-with Vedic mantras; dvi-ja-by brāhmaṇas; īritaiḥ-chanted.
Thereafter, the great elephants from all the directions carried big water jugs full of Ganges water and bathed the goddess of fortune, to the accompaniment of Vedic mantras chanted by learned brāhmaṇas. While thus being bathed, the goddess of fortune maintained her original style, with a lotus flower in her hand, and she appeared very beautiful. The goddess of fortune is the most chaste, for she does not know anyone but the Supreme Personality of Godhead.
The goddess of fortune, Lakṣmī, is described in this verse as śriyam, which means that she has six opulences-wealth, strength, influence, beauty, knowledge and renunciation. These opulences are received from the goddess of fortune. Lakṣmī is addressed here as devī, the goddess, because in Vaikuṇṭha she supplies all opulences to the Supreme Personality of Godhead and His devotees, who in this way enjoy natural life in the Vaikuṇṭha planets. The Supreme Personality of Godhead is pleased with His consort, the goddess of fortune, who carries a lotus flower in her hand. Mother Lakṣmī is described in this verse as satī, the supremely chaste, because she never diverts her attention from the Supreme Personality of Godhead to anyone else.
TEXT 15
samudraḥ pīta-kauśeya-
vāsasī samupāharat
varuṇaḥ srajaṁ vaijayantīṁ
madhunā matta-ṣaṭpadām
SYNONYMS
samudraḥ-the ocean; pīta-kauśeya-yellow silk; vāsasī-both the upper and lower portions of a garment; samupāharat-presented; varuṇaḥ-the predominating deity of the water; srajam-garland; vaijayantīm-the most decorated and the biggest; madhunā-with honey; matta-drunken; ṣaṭ-padām-bumblebees, which have six legs.
The ocean, which is the source of all valuable jewels, supplied the upper and lower portions of a yellow silken garment. The predominating deity of the water, Varuṇa, presented flower garlands surrounded by six-legged bumblebees, drunken with honey.
When bathing the Deity in the abhiṣeka ceremony with various liquids, such as milk, honey, yogurt, ghee, cow dung and cow urine, it is customary to supply yellow garments. In this way the abhiṣeka ceremony for the goddess of fortune was performed according to the regular Vedic principles.
TEXT 16
bhūṣaṇāni vicitrāṇi
viśvakarmā prajāpatiḥ
hāraṁ sarasvatī padmam
ajo nāgāś ca kuṇḍale
SYNONYMS
bhūṣaṇāni-varieties of ornaments; vicitrāṇi-all very nicely decorated; viśvakarmā prajāpatiḥ-Viśvakarmā, one of the prajāpatis, the sons of Lord Brahmā who generate progeny; hāram-garland or necklace; sarasvatī-the goddess of education; padmam-a lotus flower; ajaḥ-Lord Brahmā; nāgāḥ ca-the inhabitants of Nāgaloka; kuṇḍale-two earrings.
Viśvakarmā, one of the prajāpatis, supplied varieties of decorated ornaments. The goddess of learning, Sarasvatī, supplied a necklace, Lord Brahmā supplied a lotus flower, and the inhabitants of Nāgaloka supplied earrings.
TEXT 17
tataḥ kṛta-svastyayanotpala-srajaṁ
nadad-dvirephāṁ parigṛhya pāṇinā
cacāla vaktraṁ sukapola-kuṇḍalaṁ
savrīḍa-hāsaṁ dadhatī suśobhanam
SYNONYMS
tataḥ-thereafter; kṛta-svastyayanā-being worshiped regularly by all-auspicious ritualistic ceremonies; utpala-srajam-a garland of lotuses; nadat-humming; dvirephām-surrounded by bumblebees; parigṛhya-capturing; pāṇinā-by the hand; cacāla-went on; vaktram-face; su-kapola-kuṇḍalam-her cheeks decorated with earrings; sa-vrīḍa-hāsam-smiling with shyness; dadhatī-expanding; su-śobhanam-her natural beauty.
Thereafter, mother Lakṣmī, the goddess of fortune, having been properly celebrated with an auspicious ritualistic ceremony, began moving about, holding in her hand a garland of lotus flowers, which were surrounded by humming bumblebees. Smiling with shyness, her cheeks decorated by her earrings, she looked extremely beautiful.
The goddess of fortune, mother Lakṣmījī, accepted the ocean of milk as her father, but she perpetually rests on the bosom of Nārāyaṇa. She offers benedictions even to Lord Brahmā and other living entities in this material world, yet she is transcendental to all material qualities. Although she appeared to have been born of the ocean of milk, she immediately resorted to her eternal place on the bosom of Nārāyaṇa.
TEXT 18
stana-dvayaṁ cātikṛśodarī samaṁ
nirantaraṁ candana-kuṅkumokṣitam
tatas tato nūpura-valgu śiñjitair
visarpatī hema-lateva sā babhau
SYNONYMS
stana-dvayam-her two breasts; ca-also; ati-kṛśa-udarī-the middle portion of her body being very thin; samam-equally; nirantaram-constantly; candana-kuṅkuma-with sandalwood pulp and kuṅkuma, a reddish powder; ukṣitam-smeared; tataḥ tataḥ-here and there; nūpura-of ankle bells; valgu-very beautiful; śiñjitaiḥ-with the light resounding; visarpatī-walking; hema-latā-a golden creeper; iva-exactly like; sā-the goddess of fortune; babhau-appeared.
Her two breasts, which were symmetrical and nicely situated, were covered with sandalwood pulp and kuṅkuma powder, and her waist was very thin. As she walked here and there, her ankle bells jingling softly, she appeared like a creeper of gold.
TEXT 19
vilokayantī niravadyam ātmanaḥ
padaṁ dhruvaṁ cāvyabhicāri-sad-guṇam
gandharva-siddhāsura-yakṣa-cāraṇa-
traipiṣṭapeyādiṣu nānvavindata
SYNONYMS
vilokayantī-observing, examining; niravadyam-without any fault; ātmanaḥ-for herself; padam-position; dhruvam-eternal; ca-also; avyabhicāri-sat-guṇam-without any change of qualities; gandharva-among the inhabitants of Gandharvaloka; siddha-the inhabitants of Siddhaloka; asura-the demons; yakṣa-the Yakṣas; cāraṇa-the inhabitants of Cāraṇaloka; traipiṣṭapeya-ādiṣu-and among the demigods; na-not; anvavindata-could accept any one of them.
While walking among the Gandharvas, Yakṣas, asuras, Siddhas, Cāraṇas and denizens of heaven, Lakṣmīdevī, the goddess of fortune, was scrutinizingly examining them, but she could not find anyone naturally endowed with all good qualities. None of them was devoid of faults, and therefore she could not take shelter of any of them.
The goddess of fortune, Lakṣmīdevī, having been generated from the ocean of milk, was the daughter of the ocean. Thus she was allowed to select her own husband in a svayaṁvara ceremony. She examined every one of the candidates, but she could not find anyone suitably qualified to be her shelter. In other words, Nārāyaṇa, the natural husband of Lakṣmī, cannot be superseded by anyone in this material world.
TEXT 20
nūnaṁ tapo yasya na manyu-nirjayo
jñānaṁ kvacit tac ca na saṅga-varjitam
kaścin mahāṁs tasya na kāma-nirjayaḥ
sa īśvaraḥ kiṁ parato vyapāśrayaḥ
SYNONYMS
nūnam-certainly; tapaḥ-austerity; yasya-of someone; na-not; manyu-anger; nirjayaḥ-conquered; jñānam-knowledge; kvacit-in some saintly person; tat-that; ca-also; na-not; saṅga-varjitam-without the contamination of association; kaścit-someone; mahān-a very great exalted person; tasya-his; na-not; kāma-material desires; nirjayaḥ-conquered; saḥ-such a person; īśvaraḥ-controller; kim-how can he be; parataḥ-of others; vyapāśrayaḥ-under the control.
The goddess of fortune, examining the assembly, thought in this way: Someone who has undergone great austerity has not yet conquered anger. Someone possesses knowledge, but he has not conquered material desires. Someone is a very great personality, but he cannot conquer lusty desires. Even a great personality depends on something else. How, then, can he be the supreme controller?
Here is an attempt to find the supreme controller, or īśvara. Everyone may be accepted as an īśvara, or controller, but still such controllers are controlled by others. For example, one may have undergone severe austerities but still be under the control of anger. By a scrutinizing analysis, we find that everyone is controlled by something else. No one, therefore, can be the true controller but the Supreme Personality of Godhead, Kṛṣṇa. This is supported by the śāstras. Īśvaraḥ paramaḥ kṛṣṇaḥ: [Bs. 5.1] the supreme controller is Kṛṣṇa. Kṛṣṇa is never controlled by anyone, for He is the controller of everyone (sarva-kāraṇa-kāraṇam [Bs. 5.1]).
TEXT 21
dharmaḥ kvacit tatra na bhūta-sauhṛdaṁ
tyāgaḥ kvacit tatra na mukti-kāraṇam
vīryaṁ na puṁso 'sty aja-vega-niṣkṛtaṁ
na hi dvitīyo guṇa-saṅga-varjitaḥ
SYNONYMS
dharmaḥ-religion; kvacit-one may have full knowledge of; tatra-therein; na-not; bhūta-sauhṛdam-friendship with other living entities; tyāgaḥ-renunciation; kvacit-one may possess; tatra-therein; na-not; mukti-kāraṇam-the cause of liberation; vīryam-power; na-not; puṁsaḥ-of any person; asti-there may be; aja-vega-niṣkṛtam-no release from the power of time; na-nor; hi-indeed; dvitīyaḥ-the second one; guṇa-saṅga-varjitaḥ-completely freed from the contamination of the modes of nature.
Someone may possess full knowledge of religion but still not be kind to all living entities. In someone, whether human or demigod, there may be renunciation, but that is not the cause of liberation. Someone may possess great power and yet be unable to check the power of eternal time. Someone else may have renounced attachment to the material world, yet he cannot compare to the Supreme Personality of Godhead. Therefore, no one is completely freed from the influence of the material modes of nature.
The statement dharmaḥ kvacit tatra na bhūta-sauhṛdam is very important in this verse. We actually see that there are many Hindus, Muslims, Christians, Buddhists and religionists of other cults who adhere to their religious principles very nicely but are not equal to all living entities. Indeed, although they profess to be very religious, they kill poor animals. Such religion has no meaning. Śrīmad-Bhāgavatam (1.2.8) says:
dharmaḥ svanuṣṭhitaḥ puṁsāṁ
viṣvaksena-kathāsu yaḥ
notpādayed yadi ratiṁ
śrama eva hi kevalam
One may be very expert in following the religious principles of his own sect, but if he has no tendency to love the Supreme Personality of Godhead, his observance of religious principles is simply a waste of time. One must develop a sense of loving Vāsudeva (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]). The sign of a devotee is that he is a friend to everyone (suhṛdaṁ sarva-bhūtānām). A devotee will never allow a poor animal to be killed in the name of religion. This is the difference between a superficially religious person and a devotee of the Supreme Personality of Godhead.
We find that there have been many great heroes in history, but they could not escape from the cruel hands of death. Even the greatest hero cannot escape from the ruling power of the Supreme Personality of Godhead when Kṛṣṇa comes as death. That is described by Kṛṣṇa Himself: mṛtyuḥ sarva-haraś cāham. The Lord, appearing as death, takes away a hero's so-called power. Even Hiraṇyakaśipu could not be saved when Nṛsiṁhadeva appeared before him as death. One's material strength is nothing before the strength of the Supreme Personality of Godhead.
TEXT 22
kvacic cirāyur na hi śīla-maṅgalaṁ
kvacit tad apy asti na vedyam āyuṣaḥ
yatrobhayaṁ kutra ca so 'py amaṅgalaḥ
sumaṅgalaḥ kaśca na kāṅkṣate hi mām
SYNONYMS
kvacit-someone; cira-āyuḥ-has a long duration of life; na-not; hi-indeed; śīla-maṅgalam-good behavior or auspiciousness; kvacit-someone; tat api-although possessing good behavior; asti-is; na-not; vedyam āyuṣaḥ-aware of the duration of life; yatra ubhayam-if there are both (behavior and auspiciousness); kutra-somewhere; ca-also; saḥ-that person; api-although; amaṅgalaḥ-a little inauspicious in some other detail; su-maṅgalaḥ-auspicious in every respect; kaśca-someone; na-not; kāṅkṣate-desires; hi-indeed; mām-me.
Someone may have longevity but not have auspiciousness or good behavior. Someone may have both auspiciousness and good behavior, but the duration of his life is not fixed. Although such demigods as Lord Śiva have eternal life, they have inauspicious habits like living in crematoriums. And even if others are well qualified in all respects, they are not devotees of the Supreme Personality of Godhead.
TEXT 23
evaṁ vimṛśyāvyabhicāri-sad-guṇair
varaṁ nijaikāśrayatayāguṇāśrayam
vavre varaṁ sarva-guṇair apekṣitaṁ
ramā mukundaṁ nirapekṣam īpsitam
SYNONYMS
evam-in this way; vimṛśya-after full deliberation; avyabhicāri-sat-guṇaiḥ-with extraordinary transcendental qualities; varam-superior; nija-eka-āśrayatayā-because of possessing all good qualities without depending on others; aguṇa-āśrayam-the reservoir of all transcendental qualities; vavre-accepted; varam-as a bridegroom; sarva-guṇaiḥ-with all transcendental qualities; apekṣitam-qualified; ramā-the goddess of fortune; mukundam-unto Mukunda; nirapekṣam-although He did not wait for her; īpsitam-the most desirable.
Śukadeva Gosvāmī continued: In this way, after full deliberation, the goddess of fortune accepted Mukunda as her husband because although He is independent and not in want of her, He possesses all transcendental qualities and mystic powers and is therefore the most desirable.
The Supreme Personality of Godhead, Mukunda, is self-sufficient. Since He is fully independent, He was not in want of the support or association of Lakṣmīdevī. Nonetheless, Lakṣmīdevī, the goddess of fortune, accepted Him as her husband.
TEXT 24
tasyāṁsa-deśa uśatīṁ nava-kañja-mālāṁ
mādyan-madhuvrata-varūtha-giropaghuṣṭām
tasthau nidhāya nikaṭe tad-uraḥ sva-dhāma
savrīḍa-hāsa-vikasan-nayanena yātā
SYNONYMS
tasya-of Him (the Supreme Personality of Godhead); aṁsa-deśe-on the shoulders; uśatīm-very beautiful; nava-new; kañja-mālām-garland of lotus flowers; mādyat-maddened; madhuvrata-varūtha-of bumblebees; girā-with the vibrating; upaghuṣṭām-surrounded by their humming; tasthau-remained; nidhāya-after placing the garland; nikaṭe-nearby; tat-uraḥ-the bosom of the Lord; sva-dhāma-her real resort; sa-vrīḍa-hāsa-smiling with shyness; vikasat-glittering; nayanena-with the eyes; yātā-so situated.
Approaching the Supreme Personality of Godhead, the goddess of fortune placed upon His shoulders the garland of newly grown lotus flowers, which was surrounded by humming bumblebees searching for honey. Then, expecting to get a place on the bosom of the Lord, she remained standing by His side, her face smiling in shyness.
TEXT 25
tasyāḥ śriyas tri-jagato janako jananyā
vakṣo nivāsam akarot paramaṁ vibhūteḥ
śrīḥ svāḥ prajāḥ sakaruṇena nirīkṣaṇena
yatra sthitaidhayata sādhipatīṁs tri-lokān
SYNONYMS
tasyāḥ-of her; śriyaḥ-the goddess of fortune; tri-jagataḥ-of the three worlds; janakaḥ-the father; jananyāḥ-of the mother; vakṣaḥ-bosom; nivāsam-residence; akarot-made; paramam-supreme; vibhūteḥ-of the opulent; śrīḥ-the goddess of fortune; svāḥ-own; prajāḥ-descendants; sa-karuṇena-with favorable mercy; nirīkṣaṇena-by glancing over; yatra-wherein; sthitā-staying; aidhayata-increased; sa-adhipatīn-with the great directors and leaders; tri-lokān-the three worlds.
The Supreme Personality of Godhead is the father of the three worlds, and His bosom is the residence of mother Lakṣmī, the goddess of fortune, the proprietor of all opulences. The goddess of fortune, by her favorable and merciful glance, can increase the opulence of the three worlds, along with their inhabitants and their directors, the demigods.
According to the desire of Lakṣmīdevī, the goddess of fortune, the Supreme Personality of Godhead made His bosom her residence so that by her glance she could favor everyone, including the demigods and ordinary human beings. In other words, since the goddess of fortune stays on the bosom of Nārāyaṇa, she naturally sees any devotee who worships Nārāyaṇa. When the goddess of fortune understands that a devotee is in favor of devotional service to Nārāyaṇa, she is naturally inclined to bless the devotee with all opulences. The karmīs try to receive the favor and mercy of Lakṣmī, but because they are not devotees of Nārāyaṇa, their opulence is flickering. The opulence of devotees who are attached to the service of Nārāyaṇa is not like the opulence of karmīs. The opulence of devotees is as permanent as the opulence of Nārāyaṇa Himself.
TEXT 26
śaṅkha-tūrya-mṛdaṅgānāṁ
vāditrāṇāṁ pṛthuḥ svanaḥ
devānugānāṁ sastrīṇāṁ
nṛtyatāṁ gāyatām abhūt
SYNONYMS
śaṅkha-conchshells; tūrya-bugles; mṛdaṅgānām-and of different types of drums; vāditrāṇām-of the musical instruments; pṛthuḥ-very great; svanaḥ-sound; deva-anugānām-the inhabitants of the upper planets like the Gandharvas and Cāraṇas, who follow the demigods; sa-strīṇām-as along with their own wives; nṛtyatām-engaged in dancing; gāyatām-singing; abhūt-became.
The inhabitants of Gandharvaloka and Cāraṇaloka then took the opportunity to play their musical instruments, such as conchshells, bugles and drums. They began dancing and singing along with their wives.
TEXT 27
brahma-rudrāṅgiro-mukhyāḥ
sarve viśva-sṛjo vibhum
īḍire 'vitathair mantrais
tal-liṅgaiḥ puṣpa-varṣiṇaḥ
SYNONYMS
brahma-Lord Brahmā; rudra-Lord Śiva; aṅgiraḥ-the great sage Aṅgirā Muni; mukhyāḥ-headed by; sarve-all of them; viśva-sṛjaḥ-the directors of universal management; vibhum-the very great personality; īḍire-worshiped; avitathaiḥ-real; mantraiḥ-by chanting; tat-liṅgaiḥ-worshiping the Supreme Personality of Godhead; puṣpa-varṣiṇaḥ-throwing flowers like showers.
Lord Brahmā, Lord Śiva, the great sage Aṅgirā, and similar directors of universal management showered flowers and chanted mantras indicating the transcendental glories of the Supreme Personality of Godhead.
TEXT 28
śriyāvalokitā devāḥ
saprajāpatayaḥ prajāḥ
śīlādi-guṇa-sampannā
lebhire nirvṛtiṁ parām
SYNONYMS
śriyā-by the goddess of fortune, Lakṣmī; avalokitāḥ-being seen favorably with mercy; devāḥ-all the demigods; sa-prajāpatayaḥ-with all the prajāpatis; prajāḥ-and their generations; śīla-ādi-guṇa-sampannāḥ-all blessed with good behavior and good characteristics; lebhire-achieved; nirvṛtim-satisfaction; parām-the ultimate.
All the demigods, along with the prajāpatis and their descendants, being blessed by Lakṣmījī's glance upon them, were immediately enriched with good behavior and transcendental qualities. Thus they were very much satisfied.
TEXT 29
niḥsattvā lolupā rājan
nirudyogā gata-trapāḥ
yadā copekṣitā lakṣmyā
babhūvur daitya-dānavāḥ
SYNONYMS
niḥsattvāḥ-without strength; lolupāḥ-very greedy; rājan-O King; nirudyogāḥ-frustrated; gata-trapāḥ-shameless; yadā-when; ca-also; upekṣitāḥ-neglected; lakṣmyā-by the goddess of fortune; babhūvuḥ-they became; daitya-dānavāḥ-the demons and Rākṣasas.
O King, because of being neglected by the goddess of fortune, the demons and Rākṣasas were depressed, bewildered and frustrated, and thus they became shameless.
TEXT 30
athāsīd vāruṇī devī
kanyā kamala-locanā
asurā jagṛhus tāṁ vai
harer anumatena te
SYNONYMS
atha-thereafter (after the appearance of the goddess of fortune); āsīt-there was; vāruṇī-Vāruṇī; devī-the demigoddess who controls drunkards; kanyā-a young girl; kamala-locanā-lotus-eyed; asurāḥ-the demons; jagṛhuḥ-accepted; tām-her; vai-indeed; hareḥ-of the Supreme Personality of Godhead; anumatena-by the order; te-they (the demons).
Next appeared Vāruṇī, the lotus-eyed goddess who controls drunkards. With the permission of the Supreme Personality of Godhead, Kṛṣṇa, the demons, headed by Bali Mahārāja, took possession of this young girl.
TEXT 31
athodadher mathyamānāt
kāśyapair amṛtārthibhiḥ
udatiṣṭhan mahārāja
puruṣaḥ paramādbhutaḥ
SYNONYMS
atha-thereafter; udadheḥ-from the ocean of milk; mathyamānāt-while being churned; kāśyapaiḥ-by the sons of Kaśyapa, namely the demigods and the demons; amṛta-arthibhiḥ-anxious to get nectar from the churning; udatiṣṭhat-there appeared; mahārāja-O King; puruṣaḥ-a male person; parama-highly; adbhutaḥ-wonderful.
O King, thereafter, while the sons of Kaśyapa, both demons and demigods, were engaged in churning the ocean of milk, a very wonderful male person appeared.
TEXT 32
dīrgha-pīvara-dor-daṇḍaḥ
kambu-grīvo 'ruṇekṣaṇaḥ
śyāmalas taruṇaḥ sragvī
sarvābharaṇa-bhūṣitaḥ
SYNONYMS
dīrgha-long; pīvara-stout and strong; doḥ-daṇḍaḥ-the arms; kambu-like a conchshell; grīvaḥ-the neck; aruṇa-īkṣaṇaḥ-reddish eyes; śyāmalaḥ-blackish complexion; taruṇaḥ-very young; sragvī-wearing a flower garland; sarva-all; ābharaṇa-with ornaments; bhūṣitaḥ-decorated.
He was strongly built; his arms were long, stout and strong; his neck, which was marked with three lines, resembled a conchshell; his eyes were reddish; and his complexion was blackish. He was very young, he was garlanded with flowers, and his entire body was fully decorated with various ornaments.
TEXT 33
pīta-vāsā mahoraskaḥ
sumṛṣṭa-maṇi-kuṇḍalaḥ
snigdha-kuñcita-keśānta-
subhagaḥ siṁha-vikramaḥ
amṛtāpūrṇa-kalasaṁ
bibhrad valaya-bhūṣitaḥ
SYNONYMS
pīta-vāsāḥ-wearing yellow garments; mahā-uraskaḥ-his chest very broad; su-mṛṣṭa-maṇi-kuṇḍalaḥ-whose earrings were well polished and made of pearls; snigdha-polished; kuñcita-keśa-curling hair; anta-at the end; su-bhagaḥ-separated and beautiful; siṁha-vikramaḥ-strong like a lion; amṛta-with nectar; āpūrṇa-filled to the top; kalasam-a jar; bibhrat-moving; valaya-with bangles; bhūṣitaḥ-decorated.
He was dressed in yellow garments and wore brightly polished earrings made of pearls. The tips of his hair were anointed with oil, and his chest was very broad. His body had all good features, he was stout and strong like a lion, and he was decorated with bangles. In his hand he carried a jug filled to the top with nectar.
TEXT 34
sa vai bhagavataḥ sākṣād
viṣṇor aṁśāṁśa-sambhavaḥ
dhanvantarir iti khyāta
āyur-veda-dṛg ijya-bhāk
SYNONYMS
saḥ-he; vai-indeed; bhagavataḥ-of the Supreme Personality of Godhead; sākṣāt-directly; viṣṇoḥ-of Lord Viṣṇu; aṁśa-aṁśa-sambhavaḥ-incarnation of the plenary portion of a plenary portion; dhanvantariḥ-Dhanvantari; iti-thus; khyātaḥ-celebrated; āyuḥ-veda-dṛk-fully conversant in the medical science; ijya-bhāk-one of the demigods eligible to share the benefits of sacrifices.
This person was Dhanvantari, a plenary portion of a plenary portion of Lord Viṣṇu. He was very conversant with the science of medicine, and as one of the demigods he was permitted to take a share in sacrifices.
Śrīla Madhvācārya remarks:
teṣāṁ satyāc cālanārthaṁ
harir dhanvantarir vibhuḥ
samartho 'py asurāṇāṁ tu
sva-hastād amucat sudhām
Dhanvantari, who was carrying the jug containing nectar, was a plenary incarnation of the Supreme Personality of Godhead, but although he was very strong, the asuras were able to take the jug of nectar from his hands.
TEXT 35
tam ālokyāsurāḥ sarve
kalasaṁ cāmṛtābhṛtam
lipsantaḥ sarva-vastūni
kalasaṁ tarasāharan
SYNONYMS
tam-him; ālokya-seeing; asurāḥ-the demons; sarve-all of them; kalasam-the container of nectar; ca-also; amṛta-ābhṛtam-filled with nectar; lipsantaḥ-desiring strongly; sarva-vastūni-all objects; kalasam-the jug; tarasā-immediately; aharan-snatched away.
Upon seeing Dhanvantari carrying the jug of nectar, the demons, desiring the jug and its contents, immediately snatched it away by force.
TEXT 36
nīyamāne 'surais tasmin
kalase 'mṛta-bhājane
viṣaṇṇa-manaso devā
hariṁ śaraṇam āyayuḥ
SYNONYMS
nīyamāne-being carried; asuraiḥ-by the demons; tasmin-that; kalase-jug; amṛta-bhājane-containing nectar; viṣaṇṇa-manasaḥ-aggrieved in mind; devāḥ-all the demigods; harim-unto the Supreme Lord; śaraṇam-to take shelter; āyayuḥ-went.
When the jug of nectar was carried off by the demons, the demigods were morose. Thus they sought shelter at the lotus feet of the Supreme Personality of Godhead, Hari.
TEXT 37
iti tad-dainyam ālokya
bhagavān bhṛtya-kāma-kṛt
mā khidyata mitho 'rthaṁ vaḥ
sādhayiṣye sva-māyayā
SYNONYMS
iti-in this way; tat-of the demigods; dainyam-moroseness; ālokya-seeing; bhagavān-the Supreme Personality of Godhead; bhṛtya-kāma-kṛt-who is always ready to fulfill the desires of His servants; mā khidyata-do not be aggrieved; mithaḥ-by a quarrel; artham-to get nectar; vaḥ-for all of you; sādhayiṣye-I shall execute; sva-māyayā-by My own energy.
When the Supreme Personality of Godhead, who always desires to fulfill the ambitions of His devotees, saw that the demigods were morose, He said to them, "Do not be aggrieved. By My own energy I shall bewilder the demons by creating a quarrel among them. In this way I shall fulfill your desire to have the nectar."
TEXT 38
mithaḥ kalir abhūt teṣāṁ
tad-arthe tarṣa-cetasām
ahaṁ pūrvam ahaṁ pūrvaṁ
na tvaṁ na tvam iti prabho
SYNONYMS
mithaḥ-among themselves; kaliḥ-disagreement and quarrel; abhūt-there was; teṣām-of all of them; tat-arthe-for the sake of nectar; tarṣa-cetasām-bewildered in heart and soul by the illusory energy of Viṣṇu; aham-I; pūrvam-first; aham-I; pūrvam-first; na-not; tvam-you; na-not; tvam-you; iti-thus; prabho-O King.
O King, a quarrel then arose among the demons over who would get the nectar first. Each of them said, "You cannot drink it first. I must drink it first. Me first, not you!"
This is the symptom of demons. The first concern of a nondevotee is how to enjoy his personal sense gratification at once, whereas the devotee's first concern is to satisfy the Lord. This is the distinction between the nondevotee and the devotee. In this material world, since most people are nondevotees, they regularly compete, fight, disagree and war among themselves, for everyone wants to enjoy and satisfy his own senses. Therefore, unless such demons become Kṛṣṇa conscious and are trained to satisfy the senses of the Lord, there can be no question of peace in human society or any society, even that of the demigods. The demigods and devotees, however, always surrender to the lotus feet of the Lord, and thus the Lord is always anxious to satisfy their ambitions. While the demons fight to satisfy their own senses, devotees engage in devotional service to satisfy the senses of the Lord. The members of the Kṛṣṇa consciousness movement must be alert in regard to this point, and then their preaching of the Kṛṣṇa consciousness movement will be successful.
TEXTS 39–40
devāḥ svaṁ bhāgam arhanti
ye tulyāyāsa-hetavaḥ
satra-yāga ivaitasminn
eṣa dharmaḥ sanātanaḥ
iti svān pratyaṣedhan vai
daiteyā jāta-matsarāḥ
durbalāḥ prabalān rājan
gṛhīta-kalasān muhuḥ
SYNONYMS
devāḥ-the demigods; svam bhāgam-their own share; arhanti-deserve to take; ye-all of them who; tulya-āyāsa-hetavaḥ-who made an equal endeavor; satra-yāge-in the performance of sacrifices; iva-similarly; etasmin-in this matter; eṣaḥ-this; dharmaḥ-religion; sanātanaḥ-eternal; iti-thus; svān-among themselves; pratyaṣedhan-forbade one another; vai-indeed; daiteyāḥ-the sons of Diti; jāta-matsarāḥ-envious; durbalāḥ-weak; prabalān-by force; rājan-O King; gṛhīta-possessing; kalasān-the jug containing nectar; muhuḥ-constantly.
Some of the demons said, "All the demigods have taken part in churning the ocean of milk. Now, as everyone has an equal right to partake in any public sacrifice, according to the eternal religious system it is befitting that the demigods now have a share of the nectar." O King, in this way the weaker demons forbade the stronger demons to take the nectar.
Desiring to take the nectar, those among the demons who were less strong spoke in favor of the demigods. The weaker Daityas naturally pleaded on behalf of the demigods to stop the stronger Daityas from drinking the nectar without sharing it. In this way, disagreement and trouble arose as they forbade one another to drink the nectar.
TEXTS 41–46
etasminn antare viṣṇuḥ
sarvopāya-vid īśvaraḥ
yoṣid-rūpam anirdeśyaṁ
dadhāra-paramādbhutam
prekṣaṇīyotpala-śyāmaṁ
sarvāvayava-sundaram
samāna-karṇābharaṇaṁ
sukapolonnasānanam
nava-yauvana-nirvṛtta-
stana-bhāra-kṛśodaram
mukhāmodānuraktāli-
jhaṅkārodvigna-locanam
bibhrat sukeśa-bhāreṇa
mālām utphulla-mallikām
sugrīva-kaṇṭhābharaṇaṁ
su-bhujāṅgada-bhūṣitam
virajāmbara-saṁvīta-
nitamba-dvīpa-śobhayā
kāñcyā pravilasad-valgu-
calac-caraṇa-nūpuram
savrīḍa-smita-vikṣipta-
bhrū-vilāsāvalokanaiḥ
daitya-yūtha-pa-cetaḥsu
kāmam uddīpayan muhuḥ
SYNONYMS
etasmin antare-after this incident; viṣṇuḥ-Lord Viṣṇu; sarva-upāya-vit-one who knows how to deal with different situations; īśvaraḥ-the supreme controller; yoṣit-rūpam-the form of a beautiful woman; anirdeśyam-no one could ascertain who She was; dadhāra-assumed; parama-supremely; adbhutam-wonderful; prekṣaṇīya-pleasing to look at; utpala-śyāmam-blackish like a newly grown lotus; sarva-all; avayava-parts of the body; sundaram-very beautiful; samāna-equally adjusted; karṇa-ābharaṇam-ornaments on the ears; su-kapola-very beautiful cheeks; unnasa-ānanam-a raised nose on Her face; nava-yauvana-newly youthful; nirvṛtta-stana-breasts not agitated; bhāra-weight; kṛśa-very lean and thin; udaram-waist; mukha-face; āmoda-creating pleasure; anurakta-attracted; ali-bumblebees; jhaṅkāra-making a humming sound; udvigna-from anxiety; locanam-Her eyes; bibhrat-moving; su-keśa-bhāreṇa-by the weight of beautiful hair; mālām-with a flower garland; utphulla-mallikām-made of fully grown mallikā flowers; su-grīva-a nice neck; kaṇṭha-ābharaṇam-ornamented with beautiful jewelry; su-bhuja-very beautiful arms; aṅgada-bhūṣitam-decorated with bangles; viraja-ambara-very clean cloth; saṁvīta-spread; nitamba-breast; dvīpa-appearing like an island; śobhayā-by such beauty; kāñcyā-the belt on the waist; pravilasat-spreading over; valgu-very beautiful; calat-caraṇa-nūpuram-moving ankle bells; sa-vrīḍa-smita-smiling with shyness; vikṣipta-glancing; bhrū-vilāsa-activities of the eyebrows; avalokanaiḥ-glancing over; daitya-yūtha-pa-the leaders of the demons; cetaḥsu-in the core of the heart; kāmam-lusty desire; uddīpayat-awakening; muhuḥ-constantly.
The Supreme Personality of Godhead, Viṣṇu, who can counteract any unfavorable situation, then assumed the form of an extremely beautiful woman. This incarnation as a woman, Mohinī-mūrti, was most pleasing to the mind. Her complexion resembled in color a newly grown blackish lotus, and every part of Her body was beautifully situated. Her ears were equally decorated with earrings, Her cheeks were very beautiful, Her nose was raised and Her face full of youthful luster. Her large breasts made Her waist seem very thin. Attracted by the aroma of Her face and body, bumblebees hummed around Her, and thus Her eyes were restless. Her hair, which was extremely beautiful, was garlanded with mallikā flowers. Her attractively constructed neck was decorated with a necklace and other ornaments, Her arms were decorated with bangles, Her body was covered with a clean sari, and Her breasts seemed like islands in an ocean of beauty. Her legs were decorated with ankle bells. Because of the movements of Her eyebrows as She smiled with shyness and glanced over the demons, all the demons were saturated with lusty desires, and every one of them desired to possess Her.
Because of the Supreme Lord's assuming the form of a beautiful woman to arouse the lusty desires of the demons, a description of Her complete beauty is given here.
Thus end the Bhaktivedanta purports of the Eighth Canto, Eighth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Churning of the Milk Ocean."
Chapter Nine
The Lord Incarnates as Mohinī-Mūrti
This chapter describes how the demons, being enchanted by the beauty of the Mohinī form, agreed to hand over the container of nectar to Mohinīdevī, who tactfully delivered it to the demigods.
When the demons got possession of the container of nectar, an extraordinarily beautiful young woman appeared before them. All the demons became captivated by the young woman's beauty and became attached to Her. Now, because the demons were fighting among themselves to possess the nectar, they selected this beautiful woman as a mediator to settle their quarrel. Taking advantage of their weakness in this regard, Mohinī, the incarnation of the Supreme Personality of Godhead, got the demons to promise that whatever decision She might give, they would not refuse to accept it. When the demons made this promise, the beautiful woman, Mohinī-mūrti, had the demigods and demons sit in different lines so that She could distribute the nectar. She knew that the demons were quite unfit to drink the nectar. Therefore, by cheating them She distributed all the nectar to the demigods. When the demons saw this cheating of Mohinī-mūrti, they remained silent. But one demon, named Rāhu, dressed himself like a demigod and sat down in the line of the demigods. He sat beside the sun and the moon. When the Supreme Personality of Godhead understood how Rāhu was cheating, He immediately cut off the demon's head. Rāhu, however, had already tasted the nectar, and therefore although his head was severed, he remained alive. After the demigods finished drinking the nectar, the Supreme Personality of Godhead assumed His own form. Śukadeva Gosvāmī ends this chapter by describing how powerful is the chanting of the holy names, pastimes and paraphernalia of the Supreme Personality of Godhead.
TEXT 1
śrī-śuka uvāca
te 'nyonyato 'surāḥ pātraṁ
harantas tyakta-sauhṛdāḥ
kṣipanto dasyu-dharmāṇa
āyāntīṁ dadṛśuḥ striyam
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; te-the demons; anyonyataḥ-among themselves; asurāḥ-the demons; pātram-the container of nectar; harantaḥ-snatching from one another; tyakta-sauhṛdāḥ-became inimical toward one another; kṣipantaḥ-sometimes throwing; dasyu-dharmāṇaḥ-sometimes snatching like robbers; āyāntīm-coming forward; dadṛśuḥ-saw; striyam-a very beautiful and attractive woman.
Śukadeva Gosvāmī said: Thereafter, the demons became inimical toward one another. Throwing and snatching the container of nectar, they gave up their friendly relationship. Meanwhile, they saw a very beautiful young woman coming forward toward them.
TEXT 2
aho rūpam aho dhāma
aho asyā navaṁ vayaḥ
iti te tām abhidrutya
papracchur jāta-hṛc-chayāḥ
SYNONYMS
aho-how wonderful; rūpam-Her beauty; aho-how wonderful; dhāma-Her bodily luster; aho-how wonderful; asyāḥ-of Her; navam-new; vayaḥ-beautiful age; iti-in this way; te-those demons; tām-unto the beautiful woman; abhidrutya-going before Her hastily; papracchuḥ-inquired from Her; jāta-hṛt-śayāḥ-their hearts being filled with lust to enjoy Her.
Upon seeing the beautiful woman, the demons said, "Alas, how wonderful is Her beauty, how wonderful the luster of Her body, and how wonderful the beauty of Her youthful age!" Speaking in this way, they quickly approached Her, full of lusty desires to enjoy Her, and began to inquire from Her in many ways.
TEXT 3
kā tvaṁ kañja-palāśākṣi
kuto vā kiṁ cikīrṣasi
kasyāsi vada vāmoru
mathnatīva manāṁsi naḥ
SYNONYMS
kā-who; tvam-are You; kañja-palāśa-akṣi-having eyes like the petals of a lotus; kutaḥ-from where; vā-either; kim cikīrṣasi-what is the purpose for which You have come here; kasya-of whom; asi-do You belong; vada-kindly tell us; vāma-ūru-O You whose thighs are extraordinarily beautiful; mathnatī-agitating; iva-like; manāṁsi-within our minds; naḥ-our.
O wonderfully beautiful girl, You have such nice eyes, resembling the petals of a lotus flower. Who are You? Where do You come from? What is Your purpose in coming here, and to whom do You belong? O You whose thighs are extraordinarily beautiful, our minds are becoming agitated simply because of seeing You.
The demons inquired from the wonderfully beautiful girl, "To whom do You belong?" A woman is supposed to belong to her father before her marriage, to her husband after her marriage, and to her grown sons in her old age. In regard to this inquiry, Śrīla Viśvanātha Cakravartī Ṭhākura says that the question "To whom do You belong?" means "Whose daughter are You?" Since the demons could understand that the beautiful girl was still unmarried, every one of them desired to marry Her. Thus they inquired, "Whose daughter are You?"
TEXT 4
na vayaṁ tvāmarair daityaiḥ
siddha-gandharva-cāraṇaiḥ
nāspṛṣṭa-pūrvāṁ jānīmo
lokeśaiś ca kuto nṛbhiḥ
SYNONYMS
na-it is not; vayam-we; tvā-unto You; amaraiḥ-by the demigods; daityaiḥ-by the demons; siddha-by the Siddhas; gandharva-by the Gandharvas; cāraṇaiḥ-and by the Cāraṇas; na-not; aspṛṣṭa-pūrvām-never enjoyed or touched by anyone; jānīmaḥ-know exactly; loka-īśaiḥ-by the various directors of the universe; ca-also; kutaḥ-what to speak of; nṛbhiḥ-by human society.
What to speak of human beings, even the demigods, demons, Siddhas, Gandharvas, Cāraṇas and the various directors of the universe, the Prajāpatis, have never touched You before. It is not that we are unable to understand Your identity.
Even the asuras observed the etiquette that no one should address a married woman with lust. The great analyst Cāṇakya Paṇḍita says, mātṛvat para-dāreṣu: one should consider another's wife to be one's mother. The asuras, the demons, took it for granted that the beautiful young woman, Mohinī-mūrti, who had arrived before them, was certainly not married. Therefore they assumed that no one in the world, including the demigods, the Gandharvas, the Cāraṇas and the Siddhas, had ever touched Her. The demons knew that the young girl was unmarried, and therefore they dared to address Her. They supposed that the young girl, Mohinī-mūrti, had come there to find a husband among all those present (the Daityas, the demigods, the Gandharvas and so on).
TEXT 5
nūnaṁ tvaṁ vidhinā subhrūḥ
preṣitāsi śarīriṇām
sarvendriya-manaḥ-prītiṁ
vidhātuṁ saghṛṇena kim
SYNONYMS
nūnam-indeed; tvam-You; vidhinā-by Providence; su-bhrūḥ-O You with the beautiful eyebrows; preṣitā-sent; asi-certainly You are so; śarīriṇām-of all embodied living entities; sarva-all; indriya-of the senses; manaḥ-and of the mind; prītim-what is pleasing; vidhātum-to administer; sa-ghṛṇena-by Your causeless mercy; kim-whether.
O beautiful girl with beautiful eyebrows, certainly Providence, by His causeless mercy, has sent You to please the senses and minds of all of us. Is this not a fact?
TEXT 6
sā tvaṁ naḥ spardhamānānām
eka-vastuni mānini
jñātīnāṁ baddha-vairāṇāṁ
śaṁ vidhatsva sumadhyame
SYNONYMS
sā-as such You are; tvam-Your good self; naḥ-of all of us demons; spardhamānānām-of those who are becoming increasingly inimical; eka-vastuni-in one subject matter (the container of nectar); mānini-O You who are most beautiful in Your prestigious position; jñātīnām-among our family members; baddha-vairāṇām-increasingly becoming enemies; śam-auspiciousness; vidhatsva-must execute; su-madhyame-O beautiful thin-waisted woman.
We are now all engaged in enmity among ourselves because of this one subject matter-the container of nectar. Although we have been born in the same family, we are becoming increasingly inimical. O thin-waisted woman, who are so beautiful in Your prestigious position, we therefore request You to favor us by settling our dispute.
The demons understood that the beautiful woman had attracted the attention of them all. Therefore they unanimously requested Her to become the arbiter to settle their dispute.
TEXT 7
vayaṁ kaśyapa-dāyādā
bhrātaraḥ kṛta-pauruṣāḥ
vibhajasva yathā-nyāyaṁ
naiva bhedo yathā bhavet
SYNONYMS
vayam-all of us; kaśyapa-dāyādāḥ-descendants of Kaśyapa Muni; bhrātaraḥ-we are all brothers; kṛta-pauruṣāḥ-who are all able and competent; vibhajasva-just divide; yathā-nyāyam-according to law; na-not; eva-certainly; bhedaḥ-partiality; yathā-as; bhavet-should so become.
All of us, both demons and demigods, have been born of the same father, Kaśyapa, and thus we are related as brothers. But now we are exhibiting our personal prowess in dissension. Therefore we request You to settle our dispute and divide the nectar equally among us.
TEXT 8
ity upāmantrito daityair
māyā-yoṣid-vapur hariḥ
prahasya rucirāpāṅgair
nirīkṣann idam abravīt
SYNONYMS
iti-thus; upāmantritaḥ-being fervently requested; daityaiḥ-by the demons; māyā-yoṣit-the illusory woman; vapuḥ hariḥ-the incarnation of the Supreme Personality of Godhead; prahasya-smiling; rucira-beautiful; apāṅgaiḥ-by exhibiting attractive feminine features; nirīkṣan-looking at them; idam-these words; abravīt-said.
Having thus been requested by the demons, the Supreme Personality of Godhead, who had assumed the form of a beautiful woman, began to smile. Looking at them with attractive feminine gestures, She spoke as follows.
TEXT 9
śrī-bhagavān uvāca
kathaṁ kaśyapa-dāyādāḥ
puṁścalyāṁ mayi saṅgatāḥ
viśvāsaṁ paṇḍito jātu
kāminīṣu na yāti hi
SYNONYMS
śrī-bhagavān uvāca-the Supreme Personality of Godhead in the form of Mohinī-mūrti said; katham-how is it so; kaśyapa-dāyādāḥ-you are all descendants of Kaśyapa Muni; puṁścalyām-unto a prostitute who agitates the minds of men; mayi-unto Me; saṅgatāḥ-you come in My association; viśvāsam-faith; paṇḍitaḥ-those who are learned; jātu-at any time; kāminīṣu-unto a woman; na-never; yāti-takes place; hi-indeed.
The Supreme Personality of Godhead, in the form of Mohinī, told the demons: O sons of Kaśyapa Muni, I am only a prostitute. How is it that you have so much faith in Me? A learned person never puts his faith in a woman.
Cāṇakya Paṇḍita, the great politician and moral instructor, said, viśvāso naiva kartavyaḥ strīṣu rāja-kuleṣu ca: "Never put your faith in a woman or a politician." Thus the Supreme Personality of Godhead, who was pretending to be a woman, warned the demons against putting so much faith in Her, for She had appeared as an attractive woman ultimately to cheat them. Indirectly disclosing the purpose for which She had appeared before them, She said to the sons of Kaśyapa, "How is this? You were all born of a great ṛṣi, yet you are putting your faith in a woman who is loitering here and there like a prostitute, unprotected by father or husband. Women in general should not be trusted, and what to speak of a woman loitering like a prostitute?" The word kāminī is significant in this connection. Women, especially beautiful young women, invoke the dormant lusty desires of a man. Therefore, according to Manu-saṁhitā, every woman should be protected, either by her husband, by her father or by her grown sons. Without such protection, a woman will be exploited. Indeed, women like to be exploited by men. As soon as a woman is exploited by a man, she becomes a common prostitute. This is explained by Mohinī-mūrti, the Supreme Personality of Godhead.
TEXT 10
sālāvṛkāṇāṁ strīṇāṁ ca
svairiṇīnāṁ sura-dviṣaḥ
sakhyāny āhur anityāni
nūtnaṁ nūtnaṁ vicinvatām
SYNONYMS
sālāvṛkāṇām-of monkeys, jackals and dogs; strīṇām ca-and of women; svairiṇīnām-especially women who are independent; sura-dviṣaḥ-O demons; sakhyāni-friendship; āhuḥ-it is said; anityāni-temporary; nūtnam-new friends; nūtnam-new friends; vicinvatām-all of whom are thinking.
O demons, as monkeys, jackals and dogs are unsteady in their sexual relationships and want newer and newer friends every day, women who live independently seek new friends daily. Friendship with such a woman is never permanent. This is the opinion of learned scholars.
TEXT 11
śrī-śuka uvāca
iti te kṣvelitais tasyā
āśvasta-manaso 'surāḥ
jahasur bhāva-gambhīraṁ
daduś cāmṛta-bhājanam
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; te-those demons; kṣvelitaiḥ-by speaking as if jokingly; tasyāḥ-of Mohinī-mūrti; āśvasta-grateful, with faith; manasaḥ-their minds; asurāḥ-all the demons; jahasuḥ-laughed; bhāva-gambhīram-although Mohinī-mūrti was full of gravity; daduḥ-delivered; ca-also; amṛta-bhājanam-the container of nectar.
Śrī Śukadeva Gosvāmī continued: After the demons heard the words of Mohinī-mūrti, who had spoken as if jokingly, they were all very confident. They laughed with gravity, and ultimately they delivered the container of nectar into Her hands.
The Personality of Godhead in His form of Mohinī was certainly not joking but talking seriously, with gravity. The demons, however, being captivated by Mohinī-mūrti's bodily features, took Her words as a joke and confidently delivered the container of nectar into Her hands. Thus Mohinī-mūrti resembles Lord Buddha, who appeared sammohāya sura-dviṣām [SB 1.3.24]-to cheat the asuras. The word sura-dviṣām refers to those who are envious of the demigods or devotees. Sometimes an incarnation of the Supreme Personality of Godhead cheats the atheists. Thus we see here that although Mohinī-mūrti was speaking factually to the asuras, the asuras took Her words to be facetious. Indeed, they were so confident of Mohinī-mūrti's honesty that they immediately delivered the container of nectar into Her hands, as if they would allow Her to do with the nectar whatever She liked, whether She distributed it, threw it away or drank it Herself without giving it to them.
TEXT 12
tato gṛhītvāmṛta-bhājanaṁ harir
babhāṣa īṣat-smita-śobhayā girā
yady abhyupetaṁ kva ca sādhv asādhu vā
kṛtaṁ mayā vo vibhaje sudhām imām
SYNONYMS
tataḥ-thereafter; gṛhītvā-taking possession of; amṛta-bhājanam-the pot containing the nectar; hariḥ-the Supreme Personality of Godhead, Hari, in the form of Mohinī; babhāṣa-spoke; īṣat-slightly; smita-śobhayā girā-with smiling beauty and by words; yadi-if; abhyupetam-promised to be accepted; kva ca-whatever it may be; sādhu asādhu vā-whether honest or dishonest; kṛtam mayā-is done by Me; vaḥ-unto you; vibhaje-I shall give you the proper share; sudhām-nectar; imām-this.
Thereafter, the Supreme Personality of Godhead, having taken possession of the container of nectar, smiled slightly and spoke in attractive words. She said: My dear demons, if you accept whatever I may do, whether honest or dishonest, then I can take responsibility for dividing the nectar among you.
The Supreme Personality of Godhead cannot abide by anyone's dictation. Whatever He does is absolute. The demons, of course, were deluded by the illusory potency of the Supreme Personality of Godhead, and thus Mohinī-mūrti got them to promise that whatever She would do they would accept.
TEXT 13
ity abhivyāhṛtaṁ tasyā
ākarṇyāsura-puṅgavāḥ
apramāṇa-vidas tasyās
tat tathety anvamaṁsata
SYNONYMS
iti-thus; abhivyāhṛtam-the words that were spoken; tasyāḥ-Her; ākarṇya-after hearing; asura-puṅgavāḥ-the chiefs of the demons; apramāṇa-vidaḥ-because they were all foolish; tasyāḥ-of Her; tat-those words; tathā-let it be so; iti-thus; anvamaṁsata-agreed to accept.
The chiefs of the demons were not very expert in deciding things. Upon hearing the sweet words of Mohinī-mūrti, they immediately assented. "Yes," they answered. "What You have said is all right." Thus the demons agreed to accept Her decision.
TEXTS 14–15
athopoṣya kṛta-snānā
hutvā ca haviṣānalam
dattvā go-vipra-bhūtebhyaḥ
kṛta-svastyayanā dvijaiḥ
yathopajoṣaṁ vāsāṁsi
paridhāyāhatāni te
kuśeṣu prāviśan sarve
prāg-agreṣv abhibhūṣitāḥ
SYNONYMS
atha-thereafter; upoṣya-observing a fast; kṛta-snānāḥ-performing bathing; hutvā-offering oblations; ca-also; haviṣā-with clarified butter; analam-into the fire; dattvā-giving in charity; go-vipra-bhūtebhyaḥ-unto the cows, brāhmaṇas and living beings in general; kṛta-svastyayanāḥ-performing ritualistic ceremonies; dvijaiḥ-as dictated by the brāhmaṇas; yathā-upajoṣam-according to one's taste; vāsāṁsi-garments; paridhāya-putting on; āhatāni-first-class and new; te-all of them; kuśeṣu-on seats made of kuśa grass; prāviśan-sitting on them; sarve-all of them; prāk-agreṣu-facing east; abhibhūṣitāḥ-properly decorated with ornaments.
The demigods and demons then observed a fast. After bathing, they offered clarified butter and oblations into the fire and gave charity to the cows and to the brāhmaṇas and members of the other orders of society, namely the kṣatriyas, vaiśyas and śūdras, who were all rewarded as they deserved. Thereafter, the demigods and demons performed ritualistic ceremonies under the directions of the brāhmaṇas. Then they dressed themselves with new garments according to their own choice, decorated their bodies with ornaments, and sat facing east on seats made of kuśa grass.
The Vedas enjoin that for every ritualistic ceremony one must first become clean by bathing either in the water of the Ganges or Yamunā or in the sea. Then one may perform the ritualistic ceremony and offer clarified butter into the fire. In this verse the words paridhāya āhatāni are especially significant. A sannyāsī or a person about to perform a ritualistic ceremony should not dress himself in clothing sewn with a needle.
TEXTS 16–17
prāṅ-mukheṣūpaviṣṭeṣu
sureṣu ditijeṣu ca
dhūpāmodita-śālāyāṁ
juṣṭāyāṁ mālya-dīpakaiḥ
tasyāṁ narendra karabhorur uśad-dukūla-
śroṇī-taṭālasa-gatir mada-vihvalākṣī
sā kūjatī kanaka-nūpura-śiñjitena
kumbha-stanī kalasa-pāṇir athāviveśa
SYNONYMS
prāk-mukheṣu-facing east; upaviṣṭeṣu-were sitting on their respective seats; sureṣu-all the demigods; diti-jeṣu-the demons; ca-also; dhūpa-āmodita-śālāyām-in the arena, which was full of the smoke of incense; juṣṭāyām-fully decorated; mālya-dīpakaiḥ-with flower garlands and lamps; tasyām-in that arena; nara-indra-O King; karabha-ūruḥ-having thighs resembling the trunks of elephants; uśat-dukūla-dressed with a very beautiful sari; śroṇī-taṭa-because of big hips; alasa-gatiḥ-stepping very slowly; mada-vihvala-akṣī-whose eyes were restless because of youthful pride; sā-She; kūjatī-tinkling; kanaka-nūpura-of golden ankle bells; śiñjitena-with the sound; kumbha-stanī-a woman whose breasts were like water jugs; kalasa-pāṇiḥ-holding a waterpot in Her hand; atha-thus; āviveśa-entered the arena.
O King, as the demigods and demons sat facing east in an arena fully decorated with flower garlands and lamps and fragrant with the smoke of incense, that woman, dressed in a most beautiful sari, Her ankle bells tinkling, entered the arena, walking very slowly because of Her big, low hips. Her eyes were restless due to youthful pride, Her breasts were like water jugs, Her thighs resembled the trunks of elephants, and She carried a waterpot in Her hand.
TEXT 18
tāṁ śrī-sakhīṁ kanaka-kuṇḍala-cāru-karṇa-
nāsā-kapola-vadanāṁ para-devatākhyām
saṁvīkṣya sammumuhur utsmita-vīkṣaṇena
devāsurā vigalita-stana-paṭṭikāntām
SYNONYMS
tām-unto Her; śrī-sakhīm-appearing like a personal associate of the goddess of fortune; kanaka-kuṇḍala-with golden earrings; cāru-very beautiful; karṇa-ears; nāsā-nose; kapola-cheeks; vadanām-face; para-devatā-ākhyām-the Supreme Lord, the Personality of Godhead, appearing in that form; saṁvīkṣya-looking at Her; sammumuhuḥ-all of them became enchanted; utsmita-slightly smiling; vīkṣaṇena-glancing over them; deva-asurāḥ-all the demigods and demons; vigalita-stana-paṭṭika-antām-the border of the sari on the breasts moved slightly.
Her attractive nose and cheeks and Her ears, adorned with golden earrings, made Her face very beautiful. As She moved, Her sari's border on Her breasts moved slightly aside. When the demigods and demons saw these beautiful features of Mohinī-mūrti, who was glancing at them and slightly smiling, they were all completely enchanted.
Śrīla Viśvanātha Cakravartī Ṭhākura remarks here that Mohinī-mūrti is the Supreme Personality of Godhead in a feminine form and that the goddess of fortune is Her associate. This form assumed by the Personality of Godhead challenged the goddess of fortune. The goddess of fortune is beautiful, but if the Lord accepts the form of a woman, He surpasses the goddess of fortune in beauty. It is not that the goddess of fortune, being female, is the most beautiful. The Lord is so beautiful that He can excel any beautiful goddess of fortune by assuming a female form.
TEXT 19
asurāṇāṁ sudhā-dānaṁ
sarpāṇām iva durnayam
matvā jāti-nṛśaṁsānāṁ
na tāṁ vyabhajad acyutaḥ
SYNONYMS
asurāṇām-of the demons; sudhā-dānam-giving of the nectar; sarpāṇām-of snakes; iva-like; durnayam-miscalculation; matvā-thinking like that; jāti-nṛśaṁsānām-of those who are by nature very envious; na-not; tām-the nectar; vyabhajat-delivered the share; acyutaḥ-the Supreme Personality of Godhead, who never falls down.
Demons are by nature crooked like snakes. Therefore, to distribute a share of the nectar to them was not at all feasible, since this would be as dangerous as supplying milk to a snake. Considering this, the Supreme Personality of Godhead, who never falls down, did not deliver a share of nectar to the demons.
It is said, sarpaḥ krūraḥ khalaḥ krūraḥ sarpāt krūrataraḥ khalaḥ: "The snake is very crooked and envious, and so also is a person like a demon." Mantrauṣadhi-vaśaḥ sarpaḥ khalaḥ kena nivāryate: "One can bring a snake under control with mantras, herbs and drugs, but an envious and crooked person cannot be brought under control by any means." Considering this logic, the Supreme Personality of Godhead thought it unwise to distribute nectar to the demons.
TEXT 20
kalpayitvā pṛthak paṅktīr
ubhayeṣāṁ jagat-patiḥ
tāṁś copaveśayām āsa
sveṣu sveṣu ca paṅktiṣu
SYNONYMS
kalpayitvā-after arranging; pṛthak paṅktīḥ-different seats; ubhayeṣām-of both the demigods and the demons; jagat-patiḥ-the master of the universe; tān-all of them; ca-and; upaveśayām āsa-seated; sveṣu sveṣu-in their own places; ca-also; paṅktiṣu-all in order.
The Supreme Personality of Godhead as Mohinī-mūrti, the master of the universe, arranged separate lines of sitting places and seated the demigods and demons according to their positions.
TEXT 21
daityān gṛhīta-kalaso
vañcayann upasañcaraiḥ
dūra-sthān pāyayām āsa
jarā-mṛtyu-harāṁ sudhām
SYNONYMS
daityān-the demons; gṛhīta-kalasaḥ-the Lord, who bore the container of nectar; vañcayan-by cheating; upasañcaraiḥ-with sweet words; dūra-sthān-the demigods, who were sitting at a distant place; pāyayām āsa-made them drink; jarā-mṛtyu-harām-which can counteract invalidity, old age and death; sudhām-such nectar.
Taking the container of nectar in Her hands, She first approached the demons, satisfied them with sweet words and thus cheated them of their share of the nectar. Then She administered the nectar to the demigods, who were sitting at a distant place, to make them free from invalidity, old age and death.
Mohinī-mūrti, the Personality of Godhead, gave the demigods seats at a distance. Then She approached the demons and spoke with them very graciously, so that they thought themselves very fortunate to talk with Her. Since Mohinī-mūrti had seated the demigods at a distant place, the demons thought that the demigods would get only a little of the nectar and that Mohinī-mūrti was so pleased with the demons that She would give the demons all the nectar. The words vañcayann upasañcaraiḥ indicate that the Lord's whole policy was to cheat the demons simply by speaking sweet words. The Lord's intention was to distribute the nectar only to the demigods.
TEXT 22
te pālayantaḥ samayam
asurāḥ sva-kṛtaṁ nṛpa
tūṣṇīm āsan kṛta-snehāḥ
strī-vivāda-jugupsayā
SYNONYMS
te-the demons; pālayantaḥ-keeping in order; samayam-equilibrium; asurāḥ-the demons; sva-kṛtam-made by them; nṛpa-O King; tūṣṇīm āsan-remained silent; kṛta-snehāḥ-because of having developed attachment to Mohinī-mūrti; strī-vivāda-disagreeing with a woman; jugupsayā-because of thinking such an action as abominable.
O King, since the demons had promised to accept whatever the woman did, whether just or unjust, now, to keep this promise, to show their equilibrium and to save themselves from fighting with a woman, they remained silent.
TEXT 23
tasyāṁ kṛtātipraṇayāḥ
praṇayāpāya-kātarāḥ
bahu-mānena cābaddhā
nocuḥ kiñcana vipriyam
SYNONYMS
tasyām-of Mohinī-mūrti; kṛta-ati-praṇayāḥ-because of staunch friendship; praṇaya-apāya-kātarāḥ-being afraid that their friendship with Her would be broken; bahu-mānena-by great respect and honor; ca-also; ābaddhāḥ-being too attached to Her; na-not; ūcuḥ-they said; kiñcana-even the slightest thing; vipriyam-by which Mohinī-mūrti might be displeased with them.
The demons had developed affection for Mohinī-mūrti and a kind of faith in Her, and they were afraid of disturbing their relationship. Therefore they showed respect and honor to Her words and did not say anything that might disturb their friendship with Her.
The demons were so captivated by the tricks and friendly words of Mohinī-mūrti that although the demigods were served first, the demons were pacified merely by sweet words. The Lord said to the demons, "The demigods are very miserly and are excessively anxious to take the nectar first. So let them have it first. Since you are not like them you can wait a little longer. You are all heroes and are so pleased with Me. It is better for you to wait until after the demigods drink."
TEXT 24
deva-liṅga-praticchannaḥ
svarbhānur deva-saṁsadi
praviṣṭaḥ somam apibac
candrārkābhyāṁ ca sūcitaḥ
SYNONYMS
deva-liṅga-praticchannaḥ-covering himself with the dress of a demigod; svarbhānuḥ-Rāhu (who attacks and eclipses the sun and moon); deva-saṁsadi-in the group of the demigods; praviṣṭaḥ-having entered; somam-the nectar; apibat-drank; candra-arkābhyām-by both the moon and the sun; ca-and; sūcitaḥ-was pointed out.
Rāhu, the demon who causes eclipses of the sun and moon, covered himself with the dress of a demigod and thus entered the assembly of the demigods and drank nectar without being detected by anyone, even by the Supreme Personality of Godhead. The moon and the sun, however, because of permanent animosity toward Rāhu, understood the situation. Thus Rāhu was detected.
The Supreme Personality of Godhead, Mohinī-mūrti, was able to bewilder all the demons, but Rāhu was so clever that he was not bewildered. Rāhu could understand that Mohinī-mūrti was cheating the demons, and therefore he changed his dress, disguised himself as a demigod, and sat down in the assembly of the demigods. Here one may ask why the Supreme Personality of Godhead could not detect Rāhu. The reason is that the Lord wanted to show the effects of drinking nectar. This will be revealed in the following verses. The moon and sun, however, were always alert in regard to Rāhu. Thus when Rāhu entered the assembly of the demigods, the moon and sun immediately detected him, and then the Supreme Personality of Godhead also became aware of him.
TEXT 25
cakreṇa kṣura-dhāreṇa
jahāra pibataḥ śiraḥ
haris tasya kabandhas tu
sudhayāplāvito 'patat
SYNONYMS
cakreṇa-by the disc; kṣura-dhāreṇa-which was sharp like a razor; jahāra-cut off; pibataḥ-while drinking nectar; śiraḥ-the head; hariḥ-the Supreme Personality of Godhead; tasya-of that Rāhu; kabandhaḥ tu-but the headless body; sudhayā-by the nectar; aplāvitaḥ-without being touched; apatat-immediately fell dead.
The Supreme Personality of Godhead, Hari, using His disc, which was sharp like a razor, at once cut off Rāhu's head. When Rāhu's head was severed from his body, the body, being untouched by the nectar, could not survive.
When the Personality of Godhead, Mohinī-mūrti, severed Rāhu's head from his body, the head remained alive although the body died. Rāhu had been drinking nectar through his mouth, and before the nectar entered his body, his head was cut off. Thus Rāhu's head remained alive whereas the body died. This wonderful act performed by the Lord was meant to show that nectar is miraculous ambrosia.
TEXT 26
śiras tv amaratāṁ nītam
ajo graham acīkḷpat
yas tu parvaṇi candrārkāv
abhidhāvati vaira-dhīḥ
SYNONYMS
śiraḥ-the head; tu-of course; amaratām-immortality; nītam-having obtained; ajaḥ-Lord Brahmā; graham-as one of the planets; acīkḷpat-recognized; yaḥ-the same Rāhu; tu-indeed; parvaṇi-during the periods of the full moon and dark moon; candra-arkau-both the moon and the sun; abhidhāvati-chases; vaira-dhīḥ-because of animosity.
Rāhu's head, however, having been touched by the nectar, became immortal. Thus Lord Brahmā accepted Rāhu's head as one of the planets. Since Rāhu is an eternal enemy of the moon and the sun, he always tries to attack them on the nights of the full moon and the dark moon.
Since Rāhu had become immortal, Lord Brahmā accepted him as one of the grahas, or planets, like the moon and the sun. Rāhu, however, being an eternal enemy of the moon and sun, attacks them periodically during the nights of the full moon and the dark moon.
TEXT 27
pīta-prāye 'mṛte devair
bhagavān loka-bhāvanaḥ
paśyatām asurendrāṇāṁ
svaṁ rūpaṁ jagṛhe hariḥ
SYNONYMS
pīta-prāye-when almost finished being drunk; amṛte-the nectar; devaiḥ-by the demigods; bhagavān-the Supreme Personality of Godhead as Mohinī-mūrti; loka-bhāvanaḥ-the maintainer and well-wisher of the three worlds; paśyatām-in the presence of; asura-indrāṇām-all the demons, with their chiefs; svam-own; rūpam-form; jagṛhe-manifested; hariḥ-the Supreme Personality of Godhead.
The Supreme Personality of Godhead is the best friend and well-wisher of the three worlds. Thus when the demigods had almost finished drinking the nectar, the Lord, in the presence of all the demons, disclosed His original form.
TEXT 28
evaṁ surāsura-gaṇāḥ sama-deśa-kāla-
hetv-artha-karma-matayo 'pi phale vikalpāḥ
tatrāmṛtaṁ sura-gaṇāḥ phalam añjasāpur
yat-pāda-paṅkaja-rajaḥ-śrayaṇān na daityāḥ
SYNONYMS
evam-thus; sura-the demigods; asura-gaṇāḥ-and the demons; sama-equal; deśa-place; kāla-time; hetu-cause; artha-objective; karma-activities; matayaḥ-ambition; api-although one; phale-in the result; vikalpāḥ-not equal; tatra-thereupon; amṛtam-nectar; sura-gaṇāḥ-the demigods; phalam-the result; añjasā-easily, totally or directly; āpuḥ-achieved; yat-because of; pāda-paṅkaja-of the lotus feet of the Supreme Personality of Godhead; rajaḥ-of the saffron dust; śrayaṇāt-because of receiving benedictions or taking shelter; na-not; daityāḥ-the demons.
The place, the time, the cause, the purpose, the activity and the ambition were all the same for both the demigods and the demons, but the demigods achieved one result and the demons another. Because the demigods are always under the shelter of the dust of the Lord's lotus feet, they could very easily drink the nectar and get its result. The demons, however, not having sought shelter at the lotus feet of the Lord, were unable to achieve the result they desired.
In Bhagavad-gītā (4.11) it is said, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: the Supreme Personality of Godhead is the supreme judge who rewards or punishes different persons according to their surrender unto His lotus feet. Therefore it can actually be seen that although karmīs and bhaktas may work in the same place, at the same time, with the same energy and with the same ambition, they achieve different results. The karmīs transmigrate through different bodies in the cycle of birth and death, sometimes going upward and sometimes downward, thus suffering the results of their actions in the karma-cakra, the cycle of birth and death. The devotees, however, because of fully surrendering at the lotus feet of the Lord, are never baffled in their attempts. Although externally they work almost like the karmīs, the devotees go back home, back to Godhead, and achieve success in every effort. The demons or atheists have faith in their own endeavors, but although they work very hard day and night, they cannot get any more than their destiny. The devotees, however, can surpass the reactions of karma and achieve wonderful results, even without effort. It is also said, phalena paricīyate: one's success or defeat in any activity is understood by its result. There are many karmīs in the dress of devotees, but the Supreme Personality of Godhead can detect their purpose. The karmīs want to use the property of the Lord for their selfish sense gratification, but a devotee endeavors to use the Lord's property for God's service. Therefore a devotee is always distinct from the karmīs, although the karmīs may dress like devotees. As confirmed in Bhagavad-gītā (3.9), yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ. One who works for Lord Viṣṇu is free from this material world, and after giving up his body he goes back home, back to Godhead. A karmī, however, although externally working like a devotee, is entangled in his nondevotional activity, and thus he suffers the tribulations of material existence. Thus from the results achieved by the karmīs and devotees, one can understand the presence of the Supreme Personality of Godhead, who acts differently for the karmīs and jñānīs than for the devotees. The author of Śrī Caitanya-caritāmṛta therefore says:
kṛṣṇa-bhakta–niṣkāma, ataeva 'śānta'
bhukti-mukti-siddhi-kāmī–sakali 'aśānta'
The karmīs who desire sense gratification, the jñānīs who aspire for the liberation of merging into the existence of the Supreme, and the yogīs who seek material success in mystic power are all restless, and ultimately they are baffled. But the devotee, who does not expect any personal benefit and whose only ambition is to spread the glories of the Supreme Personality of Godhead, is blessed with all the auspicious results of bhakti-yoga, without hard labor.
TEXT 29
yad yujyate 'su-vasu-karma-mano-vacobhir
dehātmajādiṣu nṛbhis tad asat pṛthaktvāt
tair eva sad bhavati yat kriyate 'pṛthaktvāt
sarvasya tad bhavati mūla-niṣecanaṁ yat
SYNONYMS
yat-whatever; yujyate-is performed; asu-for the protection of one's life; vasu-protection of wealth; karma-activities; manaḥ-by the acts of the mind; vacobhiḥ-by the acts of words; deha-ātma-ja-ādiṣu-for the sake of one's personal body or family, etc., with reference to the body; nṛbhiḥ-by the human beings; tat-that; asat-impermanent, transient; pṛthaktvāt-because of separation from the Supreme Personality of Godhead; taiḥ-by the same activities; eva-indeed; sat bhavati-becomes factual and permanent; yat-which; kriyate-is performed; apṛthaktvāt-because of nonseparation; sarvasya-for everyone; tat bhavati-becomes beneficial; mūla-niṣecanam-exactly like pouring water on the root of a tree; yat-which.
In human society there are various activities performed for the protection of one's wealth and life by one's words, one's mind and one's actions, but they are all performed for one's personal or extended sense gratification with reference to the body. All these activities are baffled because of being separate from devotional service. But when the same activities are performed for the satisfaction of the Lord, the beneficial results are distributed to everyone, just as water poured on the root of a tree is distributed throughout the entire tree.
This is the distinction between materialistic activities and activities performed in Kṛṣṇa consciousness. The entire world is active, and this includes the karmīs, the jñānīs, the yogīs and the bhaktas. However, all activities except those of the bhaktas, the devotees, end in bafflement and a waste of time and energy. Moghāśā mogha-karmāṇo mogha jñānā vicetasaḥ: [Bg. 9.12] if one is not a devotee, his hopes, his activities and his knowledge are all baffled. A nondevotee works for his personal sense gratification or for the sense gratification of his family, society, community or nation, but because all such activities are separate from the Supreme Personality of Godhead, they are considered asat. The word asat means bad or temporary, and sat means permanent and good. Activities performed for the satisfaction of Kṛṣṇa are permanent and good, but asat activity, although sometimes celebrated as philanthropy, altruism, nationalism, this "ism" or that "ism," will never produce any permanent result and is therefore all bad. Even a little work done in Kṛṣṇa consciousness is a permanent asset and is all-good because it is done for Kṛṣṇa, the all-good Supreme Personality of Godhead, who is everyone's friend (suhṛdaṁ sarva-bhūtānām). The Supreme Personality of Godhead is the only enjoyer and proprietor of everything (bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29]). Therefore any activity performed for the Supreme Lord is permanent. As a result of such activities, the performer is immediately recognized. Na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ [Bg. 18.69]. Such a devotee, because of full knowledge of the Supreme Personality of Godhead, is immediately transcendental, although he may superficially appear to be engaged in materialistic activities. The only distinction between materialistic activity and spiritual activity is that material activity is performed only to satisfy one's own senses whereas spiritual activity is meant to satisfy the transcendental senses of the Supreme Personality of Godhead. By spiritual activity everyone factually benefits, whereas by materialistic activity no one benefits and instead one becomes entangled in the laws of karma.
Thus ends the Bhaktivedanta purports of the Eighth Canto, Ninth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Lord Incarnates as Mohinī-mūrti."
Chapter Ten
The Battle Between the Demigods and the Demons
The summary of Chapter Ten is as follows. Because of envy, the fight between the demons and the demigods continued. When the demigods were almost defeated by demoniac maneuvers and became morose, Lord Viṣṇu appeared among them.
Both the demigods and the demons are expert in activities involving the material energy, but the demigods are devotees of the Lord, whereas the demons are just the opposite. The demigods and demons churned the ocean of milk to get nectar from it, but the demons, not being devotees of the Lord, could derive no profit. After feeding nectar to the demigods, Lord Viṣṇu returned to His abode on the back of Garuḍa, but the demons, being most aggrieved, again declared war against the demigods. Bali Mahārāja, the son of Virocana, became the commander in chief of the demons. In the beginning of the battle, the demigods prepared to defeat the demons. Indra, King of heaven, fought with Bali, and other demigods, like Vāyu, Agni and Varuṇa, fought against other leaders of the demons. In this fight the demons were defeated, and to save themselves from death they began to manifest many illusions through material maneuvers, killing many soldiers on the side of the demigods. The demigods, finding no other recourse, surrendered again to the Supreme Personality of Godhead, Viṣṇu, who then appeared and counteracted all the illusions presented by the jugglery of the demons. Heroes among the demons such as Kālanemi, Mālī, Sumālī and Mālyavān fought the Supreme Personality of Godhead and were all killed by the Lord. The demigods were thus freed from all dangers.
TEXT 1
śrī-śuka uvāca
iti dānava-daiteyā
nāvindann amṛtaṁ nṛpa
yuktāḥ karmaṇi yattāś ca
vāsudeva-parāṅmukhāḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; dānava-daiteyāḥ-the asuras and the demons; na-not; avindan-achieved (the desired result); amṛtam-nectar; nṛpa-O King; yuktāḥ-all being combined; karmaṇi-in the churning; yattāḥ-engaged with full attention and effort; ca-and; vāsudeva-of the Supreme Personality of Godhead, Kṛṣṇa; parāṅmukhāḥ-because of being nondevotees.
Śukadeva Gosvāmī said: O King, the demons and Daityas all engaged with full attention and effort in churning the ocean, but because they were not devotees of Vāsudeva, the Supreme Personality of Godhead, Kṛṣṇa, they were not able to drink the nectar.
TEXT 2
sādhayitvāmṛtaṁ rājan
pāyayitvā svakān surān
paśyatāṁ sarva-bhūtānāṁ
yayau garuḍa-vāhanaḥ
SYNONYMS
sādhayitvā-after executing; amṛtam-generation of the nectar; rājan-O King; pāyayitvā-and feeding; svakān-to His own devotees; surān-to the demigods; paśyatām-in the presence of; sarva-bhūtānām-all living entities; yayau-went away; garuḍa-vāhanaḥ-the Supreme Personality of Godhead, carried by Garuḍa.
O King, after the Supreme Personality of Godhead had brought to completion the affairs of churning the ocean and feeding the nectar to the demigods, who are His dear devotees, He left the presence of them all and was carried by Garuḍa to His own abode.
TEXT 3
sapatnānāṁ parām ṛddhiṁ
dṛṣṭvā te diti-nandanāḥ
amṛṣyamāṇā utpetur
devān pratyudyatāyudhāḥ
SYNONYMS
sapatnānām-of their rivals, the demigods; parām-the best; ṛddhim-opulence; dṛṣṭvā-observing; te-all of them; diti-nandanāḥ-the sons of Diti, the Daityas; amṛṣyamāṇāḥ-being intolerant; utpetuḥ-ran toward (just to create a disturbance); devān-the demigods; pratyudyata-āyudhāḥ-their weapons raised.
Seeing the victory of the demigods, the demons became intolerant of their superior opulence. Thus they began to march toward the demigods with raised weapons.
TEXT 4
tataḥ sura-gaṇāḥ sarve
sudhayā pītayaidhitāḥ
pratisaṁyuyudhuḥ śastrair
nārāyaṇa-padāśrayāḥ
SYNONYMS
tataḥ-thereafter; sura-gaṇāḥ-the demigods; sarve-all of them; sudhayā-by the nectar; pītayā-which had been drunk; edhitāḥ-being enlivened by such drinking; pratisaṁyuyudhuḥ-they counterattacked the demons; śastraiḥ-by regular weapons; nārāyaṇa-pada-āśrayāḥ-their real weapon being shelter at the lotus feet of Nārāyaṇa.
Thereafter, being enlivened because of drinking the nectar, the demigods, who are always at the shelter of the lotus feet of Nārāyaṇa, used their various weapons to counterattack the demons in a fighting spirit.
TEXT 5
tatra daivāsuro nāma
raṇaḥ parama-dāruṇaḥ
rodhasy udanvato rājaṁs
tumulo roma-harṣaṇaḥ
SYNONYMS
tatra-there (at the beach of the ocean of milk); daiva-the demigods; asuraḥ-the demons; nāma-as they are celebrated; raṇaḥ-fighting; parama-very much; dāruṇaḥ-fierce; rodhasi-on the beach of the sea; udanvataḥ-of the ocean of milk; rājan-O King; tumulaḥ-tumultuous; roma-harṣaṇaḥ-hair standing on the body.
O King, a fierce battle on the beach of the ocean of milk ensued between the demigods and the demons. The fighting was so terrible that simply hearing about it would make the hair on one's body stand on end.
TEXT 6
tatrānyonyaṁ sapatnās te
saṁrabdha-manaso raṇe
samāsādyāsibhir bāṇair
nijaghnur vividhāyudhaiḥ
SYNONYMS
tatra-thereupon; anyonyam-one another; sapatnāḥ-all of them becoming fighters; te-they; saṁrabdha-very angry; manasaḥ-within their minds; raṇe-in that battle; samāsādya-getting the opportunity to fight between themselves; asibhiḥ-with swords; bāṇaiḥ-with arrows; nijaghnuḥ-began to beat one another; vividha-āyudhaiḥ-with varieties of weapons.
Both parties in that fight were extremely angry at heart, and in enmity they beat one another with swords, arrows and varieties of other weapons.
There are always two kinds of men in this universe, not only on this planet but also in higher planetary systems. All the kings dominating planets like the sun and moon also have enemies like Rāhu. It is because of occasional attacks upon the sun and moon by Rāhu that eclipses take place. The fighting between the demons and demigods is perpetual; it cannot be stopped unless intelligent persons from both sides take to Kṛṣṇa consciousness.
TEXT 7
śaṅkha-tūrya-mṛdaṅgānāṁ
bherī-ḍamariṇāṁ mahān
hasty-aśva-ratha-pattīnāṁ
nadatāṁ nisvano 'bhavat
SYNONYMS
śaṅkha-of conchshells; tūrya-of big bugles; mṛdaṅgānām-and of drums; bherī-of bugles; ḍamariṇām-of kettledrums; mahān-great and tumultuous; hasti-of elephants; aśva-of horses; ratha-pattīnām-of fighters on chariots or on the ground; nadatām-all of them making sounds together; nisvanaḥ-a tumultuous sound; abhavat-so became.
The sounds of the conchshells, bugles, drums, bherīs and ḍamarīs [kettledrums], as well as the sounds made by the elephants, horses and soldiers, who were both on chariots and on foot, were tumultuous.
TEXT 8
rathino rathibhis tatra
pattibhiḥ saha pattayaḥ
hayā hayair ibhāś cebhaiḥ
samasajjanta saṁyuge
SYNONYMS
rathinaḥ-fighters on chariots; rathibhiḥ-with the charioteers of the enemy; tatra-in the battlefield; pattibhiḥ-with the infantry soldiers; saha-with; pattayaḥ-the infantry of the enemy soldiers; hayāḥ-the horses; hayaiḥ-with the enemy's soldiers; ibhāḥ-the soldiers fighting on the backs of elephants; ca-and; ibhaiḥ-with the enemy's soldiers on the backs of elephants; samasajjanta-began to fight together on an equal level; saṁyuge-on the battlefield.
On that battlefield, the charioteers fought with the opposing charioteers, the infantry soldiers with the opposing infantry, the soldiers on horseback with the opposing soldiers on horseback, and the soldiers on the backs of elephants with the enemy soldiers on elephants. In this way, the fighting took place between equals.
TEXT 9
uṣṭraiḥ kecid ibhaiḥ kecid
apare yuyudhuḥ kharaiḥ
kecid gaura-mukhair ṛkṣair
dvīpibhir haribhir bhaṭāḥ
SYNONYMS
uṣṭraiḥ-on the backs of camels; kecit-some persons; ibhaiḥ-on the backs of elephants; kecit-some persons; apare-others; yuyudhuḥ-engaged in fighting; kharaiḥ-on the backs of asses; kecit-some persons; gaura-mukhaiḥ-on white-faced monkeys; ṛkṣaiḥ-on red-faced monkeys; dvīpibhiḥ-on the backs of tigers; haribhiḥ-on the backs of lions; bhaṭāḥ-all the soldiers engaged in this way.
Some soldiers fought on the backs of camels, some on the backs of elephants, some on asses, some on white-faced and red-faced monkeys, some on tigers and some on lions. In this way, they all engaged in fighting.
TEXTS 10–12
gṛdhraiḥ kaṅkair bakair anye
śyena-bhāsais timiṅgilaiḥ
śarabhair mahiṣaiḥ khaḍgair
go-vṛṣair gavayāruṇaiḥ
śivābhir ākhubhiḥ kecit
kṛkalāsaiḥ śaśair naraiḥ
bastair eke kṛṣṇa-sārair
haṁsair anye ca sūkaraiḥ
anye jala-sthala-khagaiḥ
sattvair vikṛta-vigrahaiḥ
senayor ubhayo rājan
viviśus te 'grato 'grataḥ
SYNONYMS
gṛdhraiḥ-on the backs of vultures; kaṅkaiḥ-on the backs of eagles; bakaiḥ-on the backs of ducks; anye-others; śyena-on the backs of hawks; bhāsaiḥ-on the backs of bhāsas; timiṅgilaiḥ-on the backs of big fish known as timiṅgilas; śarabhaiḥ-on the backs of śarabhas; mahiṣaiḥ-on the backs of buffalo; khaḍgaiḥ-on the backs of rhinoceroses; go-on the backs of cows; vṛṣaiḥ-on the backs of bulls; gavaya-aruṇaiḥ-on the backs of gavayas and aruṇas; śivābhiḥ-on the backs of jackals; ākhubhiḥ-on the backs of big rats; kecit-some persons; kṛkalāsaiḥ-on the backs of big lizards; śaśaiḥ-on the backs of big rabbits; naraiḥ-on the backs of human beings; bastaiḥ-on the backs of goats; eke-some; kṛṣṇa-sāraiḥ-on the backs of black deer; haṁsaiḥ-on the backs of swans; anye-others; ca-also; sūkaraiḥ-on the backs of boars; anye-others; jala-sthala-khagaiḥ-animals moving on the water, on land and in the sky; sattvaiḥ-by creatures being used as vehicles; vikṛta-are deformed; vigrahaiḥ-by such animals whose bodies; senayoḥ-of the two parties of soldiers; ubhayoḥ-of both; rājan-O King; viviśuḥ-entered; te-all of them; agrataḥ agrataḥ-going forward face to face.
O King, some soldiers fought on the backs of vultures, eagles, ducks, hawks and bhāsa birds. Some fought on the backs of timiṅgilas, which can devour huge whales, some on the backs of śarabhas, and some on buffalo, rhinoceroses, cows, bulls, jungle cows and aruṇas. Others fought on the backs of jackals, rats, lizards, rabbits, human beings, goats, black deer, swans and boars. In this way, mounted on animals of the water, land and sky, including animals with deformed bodies, both armies faced each other and went forward.
TEXTS 13–15
citra-dhvaja-paṭai rājann
ātapatraiḥ sitāmalaiḥ
mahā-dhanair vajra-daṇḍair
vyajanair bārha-cāmaraiḥ
vātoddhūtottaroṣṇīṣair
arcirbhir varma-bhūṣaṇaiḥ
sphuradbhir viśadaiḥ śastraiḥ
sutarāṁ sūrya-raśmibhiḥ
deva-dānava-vīrāṇāṁ
dhvajinyau pāṇḍu-nandana
rejatur vīra-mālābhir
yādasām iva sāgarau
SYNONYMS
citra-dhvaja-paṭaiḥ-with very nicely decorated flags and canopies; rājan-O King; ātapatraiḥ-with umbrellas for protection from the sunshine; sita-amalaiḥ-most of them very clean and white; mahā-dhanaiḥ-by very valuable; vajra-daṇḍaiḥ-with rods made of valuable jewels and pearls; vyajanaiḥ-with fans; bārha-cāmaraiḥ-with other fans made of peacock feathers; vāta-uddhūta-flapping with the breeze; uttara-uṣṇīṣaiḥ-with upper and lower garments; arcirbhiḥ-by the effulgence; varma-bhūṣaṇaiḥ-with ornaments and shields; sphuradbhiḥ-shining; viśadaiḥ-sharp and clean; śastraiḥ-with weapons; sutarām-excessively; sūrya-raśmibhiḥ-with the dazzling illumination of the sunshine; deva-dānava-vīrāṇām-of all the heroes of the parties of both the demons and the demigods; dhvajinyau-the two parties of soldiers, each one bearing his own flag; pāṇḍu-nandana-O descendant of Mahārāja Pāṇḍu; rejatuḥ-distinctly recognized; vīra-mālābhiḥ-with garlands used by heroes; yādasām-of aquatics; iva-just like; sāgarau-two oceans.
O King, O descendant of Mahārāja Pāṇḍu, the soldiers of both the demigods and demons were decorated by canopies, colorful flags, and umbrellas with handles made of valuable jewels and pearls. They were further decorated by fans made of peacock feathers and by other fans also. The soldiers, their upper and lower garments waving in the breeze, naturally looked very beautiful, and in the light of the glittering sunshine their shields, ornaments and sharp, clean weapons appeared dazzling. Thus the ranks of soldiers seemed like two oceans with bands of aquatics.
TEXTS 16–18
vairocano baliḥ saṅkhye
so 'surāṇāṁ camū-patiḥ
yānaṁ vaihāyasaṁ nāma
kāma-gaṁ maya-nirmitam
sarva-sāṅgrāmikopetaṁ
sarvāścaryamayaṁ prabho
apratarkyam anirdeśyaṁ
dṛśyamānam adarśanam
āsthitas tad vimānāgryaṁ
sarvānīkādhipair vṛtaḥ
bāla-vyajana-chatrāgryai
reje candra ivodaye
SYNONYMS
vairocanaḥ-the son of Virocana; baliḥ-Mahārāja Bali; saṅkhye-in the battle; saḥ-he, so celebrated; asurāṇām-of the demons; camū-patiḥ-commander in chief; yānam-airplane; vaihāyasam-called Vaihāyasa; nāma-by the name; kāma-gam-able to fly anywhere he desired; maya-nirmitam-made by the demon Maya; sarva-all; sāṅgrāmika-upetam-equipped with all kinds of weapons required for fighting with all different types of enemies; sarva-āścarya-mayam-wonderful in every respect; prabho-O King; apratarkyam-inexplicable; anirdeśyam-indescribable; dṛśyamānam-sometimes visible; adarśanam-sometimes not visible; āsthitaḥ-being seated on such; tat-that; vimāna-agryam-excellent airplane; sarva-all; anīka-adhipaiḥ-by the commanders of soldiers; vṛtaḥ-surrounded; bāla-vyajana-chatra-agryaiḥ-protected by beautifully decorated umbrellas and the best of cāmaras; reje-brilliantly situated; candraḥ-the moon; iva-like; udaye-at the time of rising in the evening.
For that battle the most celebrated commander in chief, Mahārāja Bali, son of Virocana, was seated on a wonderful airplane named Vaihāyasa. O King, this beautifully decorated airplane had been manufactured by the demon Maya and was equipped with weapons for all types of combat. It was inconceivable and indescribable. Indeed, it was sometimes visible and sometimes not. Seated in this airplane under a beautiful protective umbrella and being fanned by the best of cāmaras, Mahārāja Bali, surrounded by his captains and commanders, appeared just like the moon rising in the evening, illuminating all directions.
TEXTS 19–24
tasyāsan sarvato yānair
yūthānāṁ patayo 'surāḥ
namuciḥ śambaro bāṇo
vipracittir ayomukhaḥ
dvimūrdhā kālanābho 'tha
prahetir hetir ilvalaḥ
śakunir bhūtasantāpo
vajradaṁṣṭro virocanaḥ
hayagrīvaḥ śaṅkuśirāḥ
kapilo meghadundubhiḥ
tārakaś cakradṛk śumbho
niśumbho jambha utkalaḥ
ariṣṭo 'riṣṭanemiś ca
mayaś ca tripurādhipaḥ
anye pauloma-kāleyā
nivātakavacādayaḥ
alabdha-bhāgāḥ somasya
kevalaṁ kleśa-bhāginaḥ
sarva ete raṇa-mukhe
bahuśo nirjitāmarāḥ
siṁha-nādān vimuñcantaḥ
śaṅkhān dadhmur mahā-ravān
dṛṣṭvā sapatnān utsiktān
balabhit kupito bhṛśam
SYNONYMS
tasya-of him (Mahārāja Bali); āsan-situated; sarvataḥ-all around; yānaiḥ-by different vehicles; yūthānām-of the soldiers; patayaḥ-the commanders; asurāḥ-demons; namuciḥ-Namuci; śambaraḥ-Śambara; bāṇaḥ-Bāṇa; vipracittiḥ-Vipracitti; ayomukhaḥ-Ayomukha; dvimūrdhā-Dvimūrdhā; kālanābhaḥ-Kālanābha; atha-also; prahetiḥ-Praheti; hetiḥ-Heti; ilvalaḥ-Ilvala; śakuniḥ-Śakuni; bhūtasantāpaḥ-Bhūtasantāpa; vajra-daṁṣṭraḥ-Vajradaṁṣṭra; virocanaḥ-Virocana; hayagrīvaḥ-Hayagrīva; śaṅkuśirāḥ-Śaṅkuśirā; kapilaḥ-Kapila; megha-dundubhiḥ-Meghadundubhi; tārakaḥ-Tāraka; cakradṛk-Cakradṛk; śumbhaḥ-Śumbha; niśumbhaḥ-Niśumbha; jambhaḥ-Jambha; utkalaḥ-Utkala; ariṣṭaḥ-Ariṣṭa; ariṣṭanemiḥ-Ariṣṭanemi; ca-and; mayaḥ ca-and Maya; tripurādhipaḥ-Tripurādhipa; anye-others; pauloma-kāleyāḥ-the sons of Puloma and the Kāleyas; nivātakavaca-ādayaḥ-Nivātakavaca and other demons; alabdha-bhāgāḥ-all unable to take a share; somasya-of the nectar; kevalam-merely; kleśa-bhāginaḥ-the demons took a share of the labor; sarve-all of them; ete-the demons; raṇa-mukhe-in the front of the battle; bahuśaḥ-by excessive strength; nirjita-amarāḥ-being very troublesome to the demigods; siṁha-nādān-vibrations like those of lions; vimuñcantaḥ-uttering; śaṅkhān-conchshells; dadhmuḥ-blew; mahā-ravān-making a tumultuous sound; dṛṣṭvā-after seeing; sapatnān-their rivals; utsiktān-ferocious; balabhit-(Lord Indra) being afraid of the strength; kupitaḥ-having become angry; bhṛśam-extremely.
Surrounding Mahārāja Bali on all sides were the commanders and captains of the demons, sitting on their respective chariots. Among them were the following demons: Namuci, Śambara, Bāṇa, Vipracitti, Ayomukha, Dvimūrdhā, Kālanābha, Praheti, Heti, Ilvala, Śakuni, Bhūtasantāpa, Vajradaṁṣṭra, Virocana, Hayagrīva, Śaṅkuśirā, Kapila, Meghadundubhi, Tāraka, Cakradṛk, Śumbha, Niśumbha, Jambha, Utkala, Ariṣṭa, Ariṣṭanemi, Tripurādhipa, Maya, the sons of Puloma, the Kāleyas and Nivātakavaca. All of these demons had been deprived of their share of the nectar and had shared merely in the labor of churning the ocean. Now, they fought against the demigods, and to encourage their armies, they made a tumultuous sound like the roaring of lions and blew loudly on conchshells. Balabhit, Lord Indra, upon seeing this situation of his ferocious rivals, became extremely angry.
TEXT 25
airāvataṁ dik-kariṇam
ārūḍhaḥ śuśubhe sva-rāṭ
yathā sravat-prasravaṇam
udayādrim ahar-patiḥ
SYNONYMS
airāvatam-Airāvata; dik-kariṇam-the great elephant who could go everywhere; ārūḍhaḥ-mounted on; śuśubhe-became very beautiful to see; sva-rāṭ-Indra; yathā-just as; sravat-flowing; prasravaṇam-waves of wine; udaya-adrim-on Udayagiri; ahaḥ-patiḥ-the sun.
Sitting on Airāvata, an elephant who can go anywhere and who holds water and wine in reserve for showering, Lord Indra looked just like the sun rising from Udayagiri, where there are reservoirs of water.
On the top of the mountain called Udayagiri are large lakes from which water continuously pours in waterfalls. Similarly, Indra's carrier, Airāvata, holds water and wine in reserve and showers it in the direction of Lord Indra. Thus Indra, King of heaven, sitting on the back of Airāvata, appeared like the brilliant sun rising above Udayagiri.
TEXT 26
tasyāsan sarvato devā
nānā-vāha-dhvajāyudhāḥ
lokapālāḥ saha-gaṇair
vāyv-agni-varuṇādayaḥ
SYNONYMS
tasya-of Lord Indra; āsan-situated; sarvataḥ-all around; devāḥ-all the demigods; nānā-vāha-with varieties of carriers; dhvaja-āyudhāḥ-and with flags and weapons; loka-pālāḥ-all the chiefs of various higher planetary systems; saha-with; gaṇaiḥ-their associates; vāyu-the demigod controlling air; agni-the demigod controlling fire; varuṇa-the demigod controlling water; ādayaḥ-all of them surrounding Lord Indra.
Surrounding Lord Indra, King of heaven, were the demigods, seated on various types of vehicles and decorated with flags and weapons. Present among them were Vāyu, Agni, Varuṇa and other rulers of various planets, along with their associates.
TEXT 27
te 'nyonyam abhisaṁsṛtya
kṣipanto marmabhir mithaḥ
āhvayanto viśanto 'gre
yuyudhur dvandva-yodhinaḥ
SYNONYMS
te-all of them (the demigods and the demons); anyonyam-one another; abhisaṁsṛtya-having come forward face to face; kṣipantaḥ-chastising one another; marmabhiḥ mithaḥ-with much pain to the cores of the hearts of one another; āhvayantaḥ-addressing one another; viśantaḥ-having entered the battlefield; agre-in front; yuyudhuḥ-fought; dvandva-yodhinaḥ-two combatants chose each other.
The demigods and demons came before each other and reproached one another with words piercing to the heart. Then they drew near and began fighting face to face in pairs.
TEXT 28
yuyodha balir indreṇa
tārakeṇa guho 'syata
varuṇo hetināyudhyan
mitro rājan prahetinā
SYNONYMS
yuyodha-fought; baliḥ-Mahārāja Bali; indreṇa-with King Indra; tārakeṇa-with Tāraka; guhaḥ-Kārttikeya; asyata-engaged in fighting; varuṇaḥ-the demigod Varuṇa; hetinā-with Heti; ayudhyat-fought one another; mitraḥ-the demigod Mitra; rājan-O King; prahetinā-with Praheti.
O King, Mahārāja Bali fought with Indra, Kārttikeya with Tāraka, Varuṇa with Heti, and Mitra with Praheti.
TEXT 29
yamas tu kālanābhena
viśvakarmā mayena vai
śambaro yuyudhe tvaṣṭrā
savitrā tu virocanaḥ
SYNONYMS
yamaḥ-Yamarāja; tu-indeed; kālanābhena-with Kālanābha; viśvakarmā-Viśvakarmā; mayena-with Maya; vai-indeed; śambaraḥ-Śambara; yuyudhe-fought; tvaṣṭrā-with Tvaṣṭā; savitrā-with the sun-god; tu-indeed; virocanaḥ-the demon Virocana.
Yamarāja fought with Kālanābha, Viśvakarmā with Maya Dānava, Tvaṣṭā with Śambara, and the sun-god with Virocana.
TEXTS 30–31
aparājitena namucir
aśvinau vṛṣaparvaṇā
sūryo bali-sutair devo
bāṇa-jyeṣṭhaiḥ śatena ca
rāhuṇā ca tathā somaḥ
pulomnā yuyudhe 'nilaḥ
niśumbha-śumbhayor devī
bhadrakālī tarasvinī
SYNONYMS
aparājitena-with the demigod Aparājita; namuciḥ-the demon Namuci; aśvinau-the Aśvinī brothers; vṛṣaparvaṇā-with the demon Vṛṣaparvā; sūryaḥ-the sun-god; bali-sutaiḥ-with the sons of Bali; devaḥ-the god; bāṇa-jyeṣṭhaiḥ-the chief of whom is Bāṇa; śatena-numbering one hundred; ca-and; rāhuṇā-by Rāhu; ca-also; tathā-as well as; somaḥ-the moon-god; pulomnā-Puloma; yuyudhe-fought; anilaḥ-the demigod Anila, who controls air; niśumbha-the demon Niśumbha; śumbhayoḥ-with Śumbha; devī-the goddess Durgā; bhadrakālī-Bhadra Kālī; tarasvinī-extremely powerful.
The demigod Aparājita fought with Namuci, and the two Aśvinī-kumāra brothers fought with Vṛṣaparvā. The sun-god fought with the one hundred sons of Mahārāja Bali, headed by Bāṇa, and the moon-god fought with Rāhu. The demigod controlling air fought with Puloma, and Śumbha and Niśumbha fought the supremely powerful material energy, Durgādevī, who is called Bhadra Kālī.
TEXTS 32–34
vṛṣākapis tu jambhena
mahiṣeṇa vibhāvasuḥ
ilvalaḥ saha vātāpir
brahma-putrair arindama
kāmadevena durmarṣa
utkalo mātṛbhiḥ saha
bṛhaspatiś cośanasā
narakeṇa śanaiścaraḥ
maruto nivātakavacaiḥ
kāleyair vasavo 'marāḥ
viśvedevās tu paulomai
rudrāḥ krodhavaśaiḥ saha
SYNONYMS
vṛṣākapiḥ-Lord Śiva; tu-indeed; jambhena-with Jambha; mahiṣeṇa-with Mahiṣāsura; vibhāvasuḥ-the fire-god; ilvalaḥ-the demon Ilvala; saha vātāpiḥ-with his brother, Vātāpi; brahma-putraiḥ-with the sons of Brahmā, such as Vasiṣṭha; arim-dama-O Mahārāja Parīkṣit, suppressor of enemies; kāmadevena-with Kāmadeva; durmarṣaḥ-Durmarṣa; utkalaḥ-the demon Utkala; mātṛbhiḥ saha-with the demigoddesses known as the Mātṛkās; bṛhaspatiḥ-the demigod Bṛhaspati; ca-and; uśanasā-with Śukrācārya; narakeṇa-with the demon known as Naraka; śanaiścaraḥ-the demigod Śani, or Saturn; marutaḥ-the demigods of air; nivātakavacaiḥ-with the demon Nivātakavaca; kāleyaiḥ-with the Kālakeyas; vasavaḥ amarāḥ-the Vasus fought; viśvedevāḥ-the Viśvedeva demigods; tu-indeed; paulomaiḥ-with the Paulomas; rudrāḥ-the eleven Rudras; krodhavaśaiḥ saha-with the Krodhavaśa demons.
O Mahārāja Parīkṣit, suppressor of enemies [Arindama], Lord Śiva fought with Jambha, and Vibhāvasu fought with Mahiṣāsura. Ilvala, along with his brother Vātāpi, fought the sons of Lord Brahmā. Durmarṣa fought with Cupid, the demon Utkala with the Mātṛkā demigoddesses, Bṛhaspati with Śukrācārya, and Śanaiścara [Saturn] with Narakāsura. The Maruts fought Nivātakavaca, the Vasus fought the Kālakeya demons, the Viśvedeva demigods fought the Pauloma demons, and the Rudras fought the Krodhavaśa demons, who were victims of anger.
TEXT 35
ta evam ājāv asurāḥ surendrā
dvandvena saṁhatya ca yudhyamānāḥ
anyonyam āsādya nijaghnur ojasā
jigīṣavas tīkṣṇa-śarāsi-tomaraiḥ
SYNONYMS
te-all of them; evam-in this way; ājau-on the battlefield; asurāḥ-the demons; sura-indrāḥ-and the demigods; dvandvena-two by two; saṁhatya-mixing together; ca-and; yudhyamānāḥ-engaged in fighting; anyonyam-with one another; āsādya-approaching; nijaghnuḥ-slashed with weapons and killed; ojasā-with great strength; jigīṣavaḥ-everyone desiring victory; tīkṣṇa-sharp; śara-with arrows; asi-with swords; tomaraiḥ-with lances.
All of these demigods and demons assembled on the battlefield with a fighting spirit and attacked one another with great strength. All of them desiring victory, they fought in pairs, hitting one another severely with sharpened arrows, swords and lances.
TEXT 36
bhuśuṇḍibhiś cakra-gadarṣṭi-paṭṭiśaiḥ
śakty-ulmukaiḥ prāsa-paraśvadhair api
nistriṁśa-bhallaiḥ parighaiḥ samudgaraiḥ
sabhindipālaiś ca śirāṁsi cicchiduḥ
SYNONYMS
bhuśuṇḍibhiḥ-with weapons called bhuśuṇḍi; cakra-with discs; gadā-with clubs; ṛṣṭi-with the weapons called ṛṣṭi; paṭṭiśaiḥ-with the weapons called paṭṭiśa; śakti-with the śakti weapons; ulmukaiḥ-with the weapons called ulmukas; prāsa-with the prāsa weapons; paraśvadhaiḥ-with the weapons called paraśvadha; api-also; nistriṁśa-with nistriṁśas; bhallaiḥ-with lances; parighaiḥ-with the weapons named parighas; sa-mudgaraiḥ-with the weapons known as mudgara; sa-bhindipālaiḥ-with the bhindipāla weapons; ca-also; śirāṁsi-heads; cicchiduḥ-cut off.
They severed one another's heads, using weapons like bhuśuṇḍis, cakras, clubs, ṛṣṭis, paṭṭiśas, śaktis, ulmukas, prāsas, paraśvadhas, nistriṁśas, lances, parighas, mudgaras and bhindipālas.
TEXT 37
gajās turaṅgāḥ sarathāḥ padātayaḥ
sāroha-vāhā vividhā vikhaṇḍitāḥ
nikṛtta-bāhūru-śirodharāṅghrayaś
chinna-dhvajeṣvāsa-tanutra-bhūṣaṇāḥ
SYNONYMS
gajāḥ-elephants; turaṅgāḥ-horses; sa-rathāḥ-with chariots; padātayaḥ-infantry soldiers; sāroha-vāhāḥ-carriers with the riders; vividhāḥ-varieties; vikhaṇḍitāḥ-cut to pieces; nikṛtta-bāhu-cut off arms; ūru-thighs; śirodhara-necks; aṅghrayaḥ-legs; chinna-cut up; dhvaja-flags; iṣvāsa-bows; tanutra-armor; bhūṣaṇāḥ-ornaments.
The elephants, horses, chariots, charioteers, infantry soldiers and various kinds of carriers, along with their riders, were slashed to pieces. The arms, thighs, necks and legs of the soldiers were severed, and their flags, bows, armor and ornaments were torn apart.
TEXT 38
teṣāṁ padāghāta-rathāṅga-cūrṇitād
āyodhanād ulbaṇa utthitas tadā
reṇur diśaḥ khaṁ dyumaṇiṁ ca chādayan
nyavartatāsṛk-srutibhiḥ pariplutāt
SYNONYMS
teṣām-of all the people engaged on the battlefield; padāghāta-because of beating on the ground by the legs of the demons and demigods; ratha-aṅga-and by the wheels of the chariots; cūrṇitāt-which was made into pieces of dust; āyodhanāt-from the battlefield; ulbaṇaḥ-very forceful; utthitaḥ-rising; tadā-at that time; reṇuḥ-the dust particles; diśaḥ-all directions; kham-outer space; dyumaṇim-up to the sun; ca-also; chādayan-covering all of space up to that; nyavartata-dropped floating in the air; asṛk-of blood; srutibhiḥ-by particles; pariplutāt-because of being widely sprinkled.
Because of the impact on the ground of the legs of the demons and demigods and the wheels of the chariots, particles of dust flew violently into the sky and made a dust cloud that covered all directions of outer space, as far as the sun. But when the particles of dust were followed by drops of blood being sprinkled all over space, the dust cloud could no longer float in the sky.
The cloud of dust covered the entire horizon, but when drops of blood sprayed up as far as the sun, the dust cloud could no longer float in the sky. A point to be observed here is that although the blood is stated to have reached the sun, it is not said to have reached the moon. Apparently, therefore, as stated elsewhere in Śrīmad-Bhāgavatam, the sun, not the moon, is the planet nearest the earth. We have already discussed this point in many places. The sun is first, then the moon, then Mars, Jupiter and so on. The sun is supposed to be 93,000,000 miles above the surface of the earth, and from the Śrīmad-Bhāgavatam we understand that the moon is 1,600,000 miles above the sun. Therefore the distance between the earth and the moon would be about 95,000,000 miles. So if a space capsule were traveling at the speed of 18,000 miles per hour, how could it reach the moon in four days? At that speed, going to the moon would take at least seven months. That a space capsule on a moon excursion has reached the moon in four days is therefore impossible.
TEXT 39
śirobhir uddhūta-kirīṭa-kuṇḍalaiḥ
saṁrambha-dṛgbhiḥ paridaṣṭa-dacchadaiḥ
mahā-bhujaiḥ sābharaṇaiḥ sahāyudhaiḥ
sā prāstṛtā bhūḥ karabhorubhir babhau
SYNONYMS
śirobhiḥ-by the heads; uddhūta-separated, scattered from; kirīṭa-having their helmets; kuṇḍalaiḥ-and earrings; saṁrambha-dṛgbhiḥ-eyes staring in anger (although the heads were severed from their bodies); paridaṣṭa-having been bitten by the teeth; dacchadaiḥ-the lips; mahā-bhujaiḥ-with big arms; sa-ābharaṇaiḥ-decorated with ornaments; saha-āyudhaiḥ-and with weapons in their hands, although the hands were severed; sā-that battlefield; prāstṛtā-scattered; bhūḥ-the warfield; karabha-ūrubhiḥ-and with thighs and legs resembling the trunks of elephants; babhau-it so became.
In the course of the battle, the warfield became strewn with the severed heads of heroes, their eyes still staring and their teeth still pressed against their lips in anger. Helmets and earrings were scattered from these severed heads. Similarly, many arms, decorated with ornaments and clutching various weapons, were strewn here and there, as were many legs and thighs, which resembled the trunks of elephants.
TEXT 40
kabandhās tatra cotpetuḥ
patita-sva-śiro-'kṣibhiḥ
udyatāyudha-dordaṇḍair
ādhāvanto bhaṭān mṛdhe
SYNONYMS
kabandhāḥ-trunks (bodies without heads); tatra-there (on the battlefield); ca-also; utpetuḥ-generated; patita-fallen; sva-śiraḥ-akṣibhiḥ-by the eyes in one's head; udyata-raised; āyudha-equipped with weapons; dordaṇḍaiḥ-the arms of whom; ādhāvantaḥ-rushing toward; bhaṭān-the soldiers; mṛdhe-on the battlefield.
Many headless trunks were generated on that battlefield. With weapons in their arms, those ghostly trunks, which could see with the eyes in the fallen heads, attacked the enemy soldiers.
It appears that the heroes who died on the battlefield immediately became ghosts, and although their heads had been severed from their bodies, new trunks were generated, and these new trunks, seeing with the eyes in the severed heads, began to attack the enemy. In other words, many ghosts were generated to join the fight, and thus new trunks appeared on the battlefield.
TEXT 41
balir mahendraṁ daśabhis
tribhir airāvataṁ śaraiḥ
caturbhiś caturo vāhān
ekenāroham ārcchayat
SYNONYMS
baliḥ-Mahārāja Bali; mahā-indram-the King of heaven; daśabhiḥ-with ten; tribhiḥ-with three; airāvatam-Airāvata, carrying Indra; śaraiḥ-by arrows; caturbhiḥ-by four arrows; caturaḥ-the four; vāhān-mounted soldiers; ekena-by one; āroham-the driver of the elephants; ārcchayat-attacked.
Mahārāja Bali then attacked Indra with ten arrows and attacked Airāvata, Indra's carrier elephant, with three arrows. With four arrows he attacked the four horsemen guarding Airāvata's legs, and with one arrow he attacked the driver of the elephant.
The word vāhān refers to the soldiers on horseback who protected the legs of the carrier elephants. According to the system of military arrangement, the legs of the elephant bearing the commander were also protected.
TEXT 42
sa tān āpatataḥ śakras
tāvadbhiḥ śīghra-vikramaḥ
ciccheda niśitair bhallair
asamprāptān hasann iva
SYNONYMS
saḥ-he (Indra); tān-arrows; āpatataḥ-while moving toward him and falling down; śakraḥ-Indra; tāvadbhiḥ-immediately; śīghra-vikramaḥ-was practiced to oppress very soon; ciccheda-cut to pieces; niśitaiḥ-very sharp; bhallaiḥ-with another type of arrow; asamprāptān-the enemy's arrows not being received; hasan iva-as if smiling.
Before Bali Mahārāja's arrows could reach him, Indra, King of heaven, who is expert in dealing with arrows, smiled and counteracted the arrows with arrows of another type, known as bhalla, which were extremely sharp.
TEXT 43
tasya karmottamaṁ vīkṣya
durmarṣaḥ śaktim ādade
tāṁ jvalantīṁ maholkābhāṁ
hasta-sthām acchinad dhariḥ
SYNONYMS
tasya-of King Indra; karma-uttamam-the very expert service in military art; vīkṣya-after observing; durmarṣaḥ-being in a very angry mood; śaktim-the śakti weapon; ādade-took up; tām-that weapon; jvalantīm-blazing fire; mahā-ulkā-ābhām-appearing like a great firebrand; hasta-sthām-while still in the hand of Bali; acchinat-cut to pieces; hariḥ-Indra.
When Bali Mahārāja saw the expert military activities of Indra, he could not restrain his anger. Thus he took up another weapon, known as śakti, which blazed like a great firebrand. But Indra cut that weapon to pieces while it was still in Bali's hand.
TEXT 44
tataḥ śūlaṁ tataḥ prāsaṁ
tatas tomaram ṛṣṭayaḥ
yad yac chastraṁ samādadyāt
sarvaṁ tad acchinad vibhuḥ
SYNONYMS
tataḥ-thereafter; śūlam-lance; tataḥ-thereafter; prāsam-the prāsa weapon; tataḥ-thereafter; tomaram-the tomara weapon; ṛṣṭayaḥ-the ṛṣṭi weapons; yat yat-whatever and whichever; śastram-weapon; samādadyāt-Bali Mahārāja tried to use; sarvam-all of them; tat-those same weapons; acchinat-cut to pieces; vibhuḥ-the great Indra.
Thereafter, one by one, Bali Mahārāja used a lance, prāsa, tomara, ṛṣṭis and other weapons, but whatever weapons he took up, Indra immediately cut them to pieces.
TEXT 45
sasarjāthāsurīṁ māyām
antardhāna-gato 'suraḥ
tataḥ prādurabhūc chailaḥ
surānīkopari prabho
SYNONYMS
sasarja-released; atha-now; āsurīm-demoniac; māyām-illusion; antardhāna-out of vision; gataḥ-having gone; asuraḥ-Bali Mahārāja; tataḥ-thereafter; prādurabhūt-there appeared; śailaḥ-a big mountain; sura-anīka-upari-above the heads of the soldiers of the demigods; prabho-O my lord.
My dear King, Bali Mahārāja then disappeared and resorted to demoniac illusions. A giant mountain, generated from illusion, then appeared above the heads of the demigod soldiers.
TEXT 46
tato nipetus taravo
dahyamānā davāgninā
śilāḥ saṭaṅka-śikharāś
cūrṇayantyo dviṣad-balam
SYNONYMS
tataḥ-from that great mountain; nipetuḥ-began to fall; taravaḥ-large trees; dahyamānāḥ-blazing in fire; dava-agninā-by the forest fire; śilāḥ-and stones; sa-ṭaṅka-śikharāḥ-having edges with points as sharp as stone picks; cūrṇayantyaḥ-smashing; dviṣat-balam-the strength of the enemies.
From that mountain fell trees blazing in a forest fire. Chips of stone, with sharp edges like picks, also fell and smashed the heads of the demigod soldiers.
TEXT 47
mahoragāḥ samutpetur
dandaśūkāḥ savṛścikāḥ
siṁha-vyāghra-varāhāś ca
mardayanto mahā-gajāḥ
SYNONYMS
mahā-uragāḥ-big serpents; samutpetuḥ-fell upon them; dandaśūkāḥ-other poisonous animals and insects; sa-vṛścikāḥ-with scorpions; siṁha-lions; vyāghra-tigers; varāhāḥ ca-and forest boars; mardayantaḥ-smashing; mahā-gajāḥ-great elephants.
Scorpions, large snakes and many other poisonous animals, as well as lions, tigers, boars and great elephants, all began falling upon the demigod soldiers, crushing everything.
TEXT 48
yātudhānyaś ca śataśaḥ
śūla-hastā vivāsasaḥ
chindhi bhindhīti vādinyas
tathā rakṣo-gaṇāḥ prabho
SYNONYMS
yātudhānyaḥ-carnivorous female demons; ca-and; śataśaḥ-hundreds upon hundreds; śūla-hastāḥ-every one of them with a trident in hand; vivāsasaḥ-completely naked; chindhi-cut to pieces; bhindhi-pierce; iti-thus; vādinyaḥ-talking; tathā-in that way; rakṣaḥ-gaṇāḥ-a band of Rākṣasas (a type of demon); prabho-O my King.
O my King, many hundreds of male and female carnivorous demons, completely naked and carrying tridents in their hands, then appeared, crying the slogans "Cut them to pieces! Pierce them!"
TEXT 49
tato mahā-ghanā vyomni
gambhīra-paruṣa-svanāḥ
aṅgārān mumucur vātair
āhatāḥ stanayitnavaḥ
SYNONYMS
tataḥ-thereafter; mahā-ghanāḥ-big clouds; vyomni-in the sky; gambhīra-paruṣa-svanāḥ-making very deep rumbling sounds; aṅgārān-embers; mumucuḥ-released; vātaiḥ-by the strong winds; āhatāḥ-harassed; stanayitnavaḥ-with the sound of thunder.
Fierce clouds, harassed by strong winds, then appeared in the sky. Rumbling very gravely with the sound of thunder, they began to shower live coals.
TEXT 50
sṛṣṭo daityena sumahān
vahniḥ śvasana-sārathiḥ
sāṁvartaka ivātyugro
vibudha-dhvajinīm adhāk
SYNONYMS
sṛṣṭaḥ-created; daityena-by the demon (Bali Mahārāja); su-mahān-very great, devastating; vahniḥ-a fire; śvasana-sārathiḥ-being carried by the blasting wind; sāṁvartakaḥ-the fire named Sāṁvartaka, which appears during the time of dissolution; iva-just like; ati-very much; ugraḥ-terrible; vibudha-of the demigods; dhvajinīm-the soldiers; adhāk-burned to ashes.
A great devastating fire created by Bali Mahārāja began burning all the soldiers of the demigods. This fire, accompanied by blasting winds, seemed as terrible as the Sāṁvartaka fire, which appears at the time of dissolution.
TEXT 51
tataḥ samudra udvelaḥ
sarvataḥ pratyadṛśyata
pracaṇḍa-vātair uddhūta-
taraṅgāvarta-bhīṣaṇaḥ
SYNONYMS
tataḥ-thereafter; samudraḥ-the sea; udvelaḥ-being agitated; sarvataḥ-everywhere; pratyadṛśyata-appeared before everyone's vision; pracaṇḍa-fierce; vātaiḥ-by the winds; uddhūta-agitated; taraṅga-of the waves; āvarta-whirling water; bhīṣaṇaḥ-ferocious.
Thereafter, whirlpools and sea waves, agitated by fierce blasts of wind, appeared everywhere, before everyone's vision, in a furious flood.
TEXT 52
evaṁ daityair mahā-māyair
alakṣya-gatibhī raṇe
sṛjyamānāsu māyāsu
viṣeduḥ sura-sainikāḥ
SYNONYMS
evam-thus; daityaiḥ-by the demons; mahā-māyaiḥ-who were expert in creating illusions; alakṣya-gatibhiḥ-but invisible; raṇe-in the fight; sṛjyamānāsu māyāsu-because of the creation of such an illusory atmosphere; viṣeduḥ-became morose; sura-sainikāḥ-the soldiers of the demigods.
While this magical atmosphere in the fight was being created by the invisible demons, who were expert in such illusions, the soldiers of the demigods became morose.
TEXT 53
na tat-pratividhiṁ yatra
vidur indrādayo nṛpa
dhyātaḥ prādurabhūt tatra
bhagavān viśva-bhāvanaḥ
SYNONYMS
na-not; tat-pratividhim-the counteraction of such an illusory atmosphere; yatra-wherein; viduḥ-could understand; indra-ādayaḥ-the demigods, headed by Indra; nṛpa-O King; dhyātaḥ-being meditated upon; prādurabhūt-appeared there; tatra-in that place; bhagavān-the Supreme Personality of Godhead; viśva-bhāvanaḥ-the creator of the universe.
O King, when the demigods could find no way to counteract the activities of the demons, they wholeheartedly meditated upon the Supreme Personality of Godhead, the creator of the universe, who then immediately appeared.
TEXT 54
tataḥ suparṇāṁsa-kṛtāṅghri-pallavaḥ
piśaṅga-vāsā nava-kañja-locanaḥ
adṛśyatāṣṭāyudha-bāhur ullasac-
chrī-kaustubhānarghya-kirīṭa-kuṇḍalaḥ
SYNONYMS
tataḥ-thereafter; suparṇa-aṁsa-kṛta-aṅghri-pallavaḥ-the Supreme Personality of Godhead, whose lotus feet spread over the two shoulders of Garuḍa; piśaṅga-vāsāḥ-whose dress is yellow; nava-kañja-locanaḥ-and whose eyes are just like the petals of a newly blossomed lotus; adṛśyata-became visible (in the presence of the demigods); aṣṭa-āyudha-equipped with eight kinds of weapons; bāhuḥ-arms; ullasat-brilliantly exhibiting; śrī-the goddess of fortune; kaustubha-the Kaustubha gem; anarghya-of incalculable value; kirīṭa-helmet; kuṇḍalaḥ-having earrings.
The Supreme Personality of Godhead, whose eyes resemble the petals of a newly blossomed lotus, sat on the back of Garuḍa, spreading His lotus feet over Garuḍa's shoulders. Dressed in yellow, decorated by the Kaustubha gem and the goddess of fortune, and wearing an invaluable helmet and earrings, the Supreme Lord, holding various weapons in His eight hands, became visible to the demigods.
TEXT 55
tasmin praviṣṭe 'sura-kūṭa-karmajā
māyā vineśur mahinā mahīyasaḥ
svapno yathā hi pratibodha āgate
hari-smṛtiḥ sarva-vipad-vimokṣaṇam
SYNONYMS
tasmin praviṣṭe-upon the entrance of the Supreme Personality of Godhead; asura-of the demons; kūṭa-karma-jā-because of the illusory, magical activities; māyā-the false manifestations; vineśuḥ-were immediately curbed; mahinā-by the superior power; mahīyasaḥ-of the Supreme Personality of Godhead, who is greater than the greatest; svapnaḥ-dreams; yathā-as; hi-indeed; pratibodhe-when awakening; āgate-has arrived; hari-smṛtiḥ-remembrance of the Supreme Personality of Godhead; sarva-vipat-of all kinds of dangerous situations; vimokṣaṇam-immediately vanquishes.
As the dangers of a dream cease when the dreamer awakens, the illusions created by the jugglery of the demons were vanquished by the transcendental prowess of the Supreme Personality of Godhead as soon as He entered the battlefield. Indeed, simply by remembrance of the Supreme Personality of Godhead, one becomes free from all dangers.
TEXT 56
dṛṣṭvā mṛdhe garuḍa-vāham ibhāri-vāha
āvidhya śūlam ahinod atha kālanemiḥ
tal līlayā garuḍa-mūrdhni patad gṛhītvā
tenāhanan nṛpa savāham ariṁ tryadhīśaḥ
SYNONYMS
dṛṣṭvā-seeing; mṛdhe-on the battlefield; garuḍa-vāham-the Supreme Personality of Godhead, carried by Garuḍa; ibhāri-vāhaḥ-the demon, who was carried by a big lion; āvidhya-whirling around; śūlam-trident; ahinot-discharged at him; atha-thus; kālanemiḥ-the demon Kālanemi; tat-such an attack by the demon against the Supreme Lord; līlayā-very easily; garuḍa-mūrdhni-on the head of His carrier, Garuḍa; patat-while falling down; gṛhītvā-after taking it immediately, without difficulty; tena-and by the same weapon; ahanat-killed; nṛpa-O King; sa-vāham-with his carrier; arim-the enemy; tri-adhīśaḥ-the Supreme Personality of Godhead, the proprietor of the three worlds.
O King, when the demon Kālanemi, who was carried by a lion, saw that the Supreme Personality of Godhead, carried by Garuḍa, was on the battlefield, the demon immediately took his trident, whirled it and discharged it at Garuḍa's head. The Supreme Personality of Godhead, Hari, the master of the three worlds, immediately caught the trident, and with the very same weapon he killed the enemy Kālanemi, along with his carrier, the lion.
In this regard, Śrīla Madhvācārya says:
kālanemy-ādayaḥ sarve
kariṇā nihatā api
śukreṇojjīvitāḥ santaḥ
punas tenaiva pātitāḥ
"Kālanemi and all the other demons were killed by the Supreme Personality of Godhead, Hari, and when Śukrācārya, their spiritual master, brought them back to life, they were again killed by the Supreme Personality of Godhead."
TEXT 57
mālī sumāly atibalau yudhi petatur yac-
cakreṇa kṛtta-śirasāv atha mālyavāṁs tam
āhatya tigma-gadayāhanad aṇḍajendraṁ
tāvac chiro 'cchinad arer nadato 'riṇādyaḥ
SYNONYMS
mālī sumālī-two demons named Mālī and Sumālī; ati-balau-very powerful; yudhi-on the battlefield; petatuḥ-fell down; yat-cakreṇa-by whose disc; kṛtta-śirasau-their heads having been cut off; atha-thereupon; mālyavān-Mālyavān; tam-the Supreme Personality of Godhead; āhatya-attacking; tigma-gadayā-with a very sharp club; ahanat-attempted to attack, kill; aṇḍa-ja-indram-Garuḍa, the king of all the birds, who are born from eggs; tāvat-at that time; śiraḥ-the head; acchinat-cut off; areḥ-of the enemy; nadataḥ-roaring like a lion; ariṇā-by the disc; ādyaḥ-the original Personality of Godhead.
Thereafter, two very powerful demons named Mālī and Sumālī were killed by the Supreme Lord, who severed their heads with His disc. Then Mālyavān, another demon, attacked the Lord. With his sharp club, the demon, who was roaring like a lion, attacked Garuḍa, the lord of the birds, who are born from eggs. But the Supreme Personality of Godhead, the original person, used His disc to cut off the head of that enemy also.
Thus end the Bhaktivedanta purports of the Eighth Canto, Tenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Battle Between the Demigods and the Demons."
Chapter Eleven
King Indra Annihilates the Demons
As described in this chapter, the great saint Nārada Muni, being very compassionate to the demons who had been killed by the demigods, forbade the demigods to continue killing. Then Śukrācārya, by his mystic power, renewed the lives of all the demons.
Having been graced by the Supreme Personality of Godhead, the demigods began fighting the demons again, with renewed energy. King Indra released his thunderbolt against Bali, and when Bali fell, his friend Jambhāsura attacked Indra, who then cut off Jambhāsura's head with his thunderbolt. When Nārada Muni learned that Jambhāsura had been killed, he informed Jambhāsura's relatives Namuci, Bala and Pāka, who then went to the battlefield and attacked the demigods. Indra, King of heaven, severed the heads of Bala and Pāka and released the weapon known as kuliśa, the thunderbolt, against Namuci's shoulder. The thunderbolt, however, returned unsuccessful, and thus Indra became morose. At that time, an unseen voice came from the sky. The voice declared, "A dry or wet weapon cannot kill Namuci." Hearing this voice, Indra began to think of how Namuci could be killed. He then thought of foam, which is neither moist nor dry. Using a weapon of foam, he was able to kill Namuci. Thus Indra and the other demigods killed many demons. Then, at the request of Lord Brahmā, Nārada went to the demigods and forbade them to kill the demons any longer. All the demigods then returned to their abodes. Following the instructions of Nārada, whatever demons remained alive on the battlefield took Bali Mahārāja to Asta Mountain. There, by the touch of Śukrācārya's hand, Bali Mahārāja regained his senses and consciousness, and those demons whose heads and bodies had not been completely lost were brought back to life by the mystic power of Śukrācārya.
TEXT 1
śrī-śuka uvāca
atho surāḥ pratyupalabdha-cetasaḥ
parasya puṁsaḥ parayānukampayā
jaghnur bhṛśaṁ śakra-samīraṇādayas
tāṁs tān raṇe yair abhisaṁhatāḥ purā
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; atho-thereafter; surāḥ-all the demigods; pratyupalabdha-cetasaḥ-being enlivened again by revival of their consciousness; parasya-of the Supreme; puṁsaḥ-of the Personality of Godhead; parayā-supreme; anukampayā-by the mercy; jaghnuḥ-began to beat; bhṛśam-again and again; śakra-Indra; samīraṇa-Vāyu; ādayaḥ-and others; tān tān-to those demons; raṇe-in the fight; yaiḥ-by whom; abhisaṁhatāḥ-they were beaten; purā-before.
Śukadeva Gosvāmī said: Thereafter, by the supreme grace of the Supreme Personality of Godhead, Śrī Hari, all the demigods, headed by Indra and Vāyu, were brought back to life. Being enlivened, the demigods began severely beating the very same demons who had defeated them before.
TEXT 2
vairocanāya saṁrabdho
bhagavān pāka-śāsanaḥ
udayacchad yadā vajraṁ
prajā hā heti cukruśuḥ
SYNONYMS
vairocanāya-unto Bali Mahārāja (just to kill him); saṁrabdhaḥ-being very angry; bhagavān-the most powerful; pāka-śāsanaḥ-Indra; udayacchat-took in his hand; yadā-at which time; vajram-the thunderbolt; prajāḥ-all the demons; hā hā-alas, alas; iti-thus; cukruśuḥ-began to resound.
When the most powerful Indra became angry and took his thunderbolt in hand to kill Mahārāja Bali, the demons began lamenting, "Alas, alas!"
TEXT 3
vajra-pāṇis tam āhedaṁ
tiraskṛtya puraḥ-sthitam
manasvinaṁ susampannaṁ
vicarantaṁ mahā-mṛdhe
SYNONYMS
vajra-pāṇiḥ-Indra, who always carries in his hand the thunderbolt; tam-unto Bali Mahārāja; āha-addressed; idam-in this way; tiraskṛtya-chastising him; puraḥ-sthitam-standing before him; manasvinam-very sober and tolerant; su-sampannam-well equipped with paraphernalia for fighting; vicarantam-moving; mahā-mṛdhe-on the great battlefield.
Sober and tolerant and well equipped with paraphernalia for fighting, Bali Mahārāja moved before Indra on the great battlefield. King Indra, who always carries the thunderbolt in his hand, rebuked Bali Mahārāja as follows.
TEXT 4
naṭavan mūḍha māyābhir
māyeśān no jigīṣasi
jitvā bālān nibaddhākṣān
naṭo harati tad-dhanam
SYNONYMS
naṭa-vat-like a cheater or rogue; mūḍha-you rascal; māyābhiḥ-by exhibiting illusions; māyā-īśān-unto the demigods, who can control all such illusory manifestations; naḥ-unto us; jigīṣasi-you are trying to become victorious; jitvā-conquering; bālān-small children; nibaddha-akṣān-by binding the eyes; naṭaḥ-a cheater; harati-takes away; tat-dhanam-the property in the possession of a child.
Indra said: O rascal, as a cheater sometimes binds the eyes of a child and takes away his possessions, you are trying to defeat us by displaying some mystic power, although you know that we are the masters of all such mystic powers.
TEXT 5
ārurukṣanti māyābhir
utsisṛpsanti ye divam
tān dasyūn vidhunomy ajñān
pūrvasmāc ca padād adhaḥ
SYNONYMS
ārurukṣanti-persons who desire to come to the upper planetary systems; māyābhiḥ-by so-called mystic power or material advancement of science; utsisṛpsanti-or want to be liberated by such false attempts; ye-such persons who; divam-the higher planetary system known as Svargaloka; tān-such rogues and ruffians; dasyūn-such thieves; vidhunomi-I force to go down; ajñān-rascals; pūrvasmāt-previous; ca-also; padāt-from the position; adhaḥ-downward.
Those fools and rascals who want to ascend to the upper planetary system by mystic power or mechanical means, or who endeavor to cross even the upper planets and achieve the spiritual world or liberation, I cause to be sent to the lowest region of the universe.
There are undoubtedly different planetary systems for different persons. As stated in Bhagavad-gītā (14.18), ūrdhvaṁ gacchanti sattva-sthāḥ: persons in the mode of goodness can go to the upper planets. Those in the modes of darkness and passion, however, are not allowed to enter the higher planets. The word divam refers to the higher planetary system known as Svargaloka. Indra, King of the higher planetary system, has the power to push down any conditioned soul attempting to go from the lower to the higher planets without proper qualifications. The modern attempt to go to the moon is also an attempt by inferior men to go to Svargaloka by artificial, mechanical means. This attempt cannot be successful. From this statement of Indra it appears that anyone attempting to go to the higher planetary systems by mechanical means, which are here called māyā, is condemned to go the hellish planets in the lower portion of the universe. To go to the higher planetary system, one needs sufficient good qualities. A sinful person situated in the mode of ignorance and addicted to drinking, meat-eating and illicit sex will never enter the higher planets by mechanical means.
TEXT 6
so 'haṁ durmāyinas te 'dya
vajreṇa śata-parvaṇā
śiro hariṣye mandātman
ghaṭasva jñātibhiḥ saha
SYNONYMS
saḥ-I am the same powerful person; aham-I; durmāyinaḥ-of you, who can perform so much jugglery with illusions; te-of you; adya-today; vajreṇa-by the thunderbolt; śata-parvaṇā-which has hundreds of sharp edges; śiraḥ-the head; hariṣye-I shall separate; manda-ātman-O you with a poor fund of knowledge; ghaṭasva-just try to exist on this battlefield; jñātibhiḥ saha-with your relatives and assistants.
Today, with my thunderbolt, which has hundreds of sharp edges, I, the same powerful person, shall sever your head from your body. Although you can produce so much jugglery through illusion, you are endowed with a poor fund of knowledge. Now, try to exist on this battlefield with your relatives and friends.
TEXT 7
śrī-balir uvāca
saṅgrāme vartamānānāṁ
kāla-codita-karmaṇām
kīrtir jayo 'jayo mṛtyuḥ
sarveṣāṁ syur anukramāt
SYNONYMS
śrī-baliḥ uvāca-Bali Mahārāja said; saṅgrāme-in the battlefield; vartamānānām-of all persons present here; kāla-codita-influenced by the course of time; karmaṇām-for persons engaged in fighting or any other activities; kīrtiḥ-reputation; jayaḥ-victory; ajayaḥ-defeat; mṛtyuḥ-death; sarveṣām-of all of them; syuḥ-must be done; anukramāt-one after another.
Bali Mahārāja replied: All those present on this battlefield are certainly under the influence of eternal time, and according to their prescribed activities, they are destined to receive fame, victory, defeat and death, one after another.
If one is victorious on the battlefield, he becomes famous; and if one is not victorious but is defeated, he may die. Both victory and defeat are possible, whether on such a battlefield as this or on the battlefield of the struggle for existence. Everything takes place according to the laws of nature (prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]). Since everyone, without exception, is subject to the modes of material nature, whether one is victorious or defeated he is not independent, but is under the control of material nature. Bali Mahārāja, therefore, was very sensible. He knew that the fighting was arranged by eternal time and that under time's influence one must accept the results of one's own activities. Therefore even though Indra threatened that he would now kill Bali Mahārāja by releasing the thunderbolt, Bali Mahārāja was not at all afraid. This is the spirit of a kṣatriya: yuddhe cāpy apalāyanam (Bg. 18.43). A kṣatriya must be tolerant in all circumstances, especially on the battlefield. Thus Bali Mahārāja asserted that he was not at all afraid of death, although he was threatened by such a great personality as the King of heaven.
TEXT 8
tad idaṁ kāla-raśanaṁ
jagat paśyanti sūrayaḥ
na hṛṣyanti na śocanti
tatra yūyam apaṇḍitāḥ
SYNONYMS
tat-therefore; idam-this whole material world; kāla-raśanam-is moving because of time eternal; jagat-moving forward (this whole universe); paśyanti-observe; sūrayaḥ-those who are intelligent by admission of the truth; na-not; hṛṣyanti-become jubilant; na-nor; śocanti-lament; tatra-in such; yūyam-all of you demigods; apaṇḍitāḥ-not very learned (having forgotten that you are working under eternal time).
Seeing the movements of time, those who are cognizant of the real truth neither rejoice nor lament for different circumstances. Therefore, because you are jubilant due to your victory, you should be considered not very learned.
Bali Mahārāja knew that Indra, King of heaven, was extremely powerful, certainly more powerful than he himself. Nonetheless, Bali Mahārāja challenged Indra by saying that Indra was not a very learned person. In Bhagavad-gītā (2.11) Kṛṣṇa rebuked Arjuna by saying:
aśocyān anvaśocas tvaṁ
prajñā-vādāṁś ca bhāṣase
gatāsūn agatāsūṁś ca
nānuśocanti paṇḍitāḥ
"While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead." Thus as Kṛṣṇa challenged Arjuna by saying that he was not a paṇḍita, or a learned person, Bali Mahārāja also challenged King Indra and his associates. In this material world, everything happens under the influence of time. Consequently, for a learned person who sees how things are taking place, there is no question of being sorry or happy because of the waves of material nature. After all, since we are being carried away by these waves, what is the meaning of being jubilant or morose? One who is fully conversant with the laws of nature is never jubilant or morose because of nature's activities. In Bhagavad-gītā (2.14), Kṛṣṇa advises that one be tolerant: tāṁs titikṣasva bhārata. Following this advice of Kṛṣṇa's, one should not be morose or unhappy because of circumstantial changes. This is the symptom of a devotee. A devotee carries out his duty in Kṛṣṇa consciousness and is never unhappy in awkward circumstances. He has full faith that in such circumstances, Kṛṣṇa protects His devotee. Therefore a devotee never deviates from his prescribed duty of devotional service. The material qualities of jubilation and moroseness are present even in the demigods, who are very highly situated in the upper planetary system. Therefore, when one is undisturbed by the so-called favorable and unfavorable circumstances of this material world, he should be understood to be brahma-bhūta, or self-realized. As stated in Bhagavad-gītā (18.54), brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati: "One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful." When one is undisturbed by material circumstances, he should be understood to be on the transcendental stage, above the reactions of the three modes of material nature.
TEXT 9
na vayaṁ manyamānānām
ātmānaṁ tatra sādhanam
giro vaḥ sādhu-śocyānāṁ
gṛhṇīmo marma-tāḍanāḥ
SYNONYMS
na-not; vayam-we; manyamānānām-who are considering; ātmānam-the self; tatra-in victory or defeat; sādhanam-the cause; giraḥ-the words; vaḥ-of you; sādhu-śocyānām-who are to be pitied by the saintly persons; gṛhṇīmaḥ-accept; marma-tāḍanāḥ-which afflict the heart.
You demigods think that your own selves are the cause of your attaining fame and victory. Because of your ignorance, saintly persons feel sorry for you. Therefore, although your words afflict the heart, we do not accept them.
TEXT 10
śrī-śuka uvāca
ity ākṣipya vibhuṁ vīro
nārācair vīra-mardanaḥ
ākarṇa-pūrṇairahanad
ākṣepair āha taṁ punaḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; ākṣipya-chastising; vibhum-unto King Indra; vīraḥ-the valiant Bali Mahārāja; nārācaiḥ-by the arrows named nārācas; vīra-mardanaḥ-Bali Mahārāja, who could subdue even great heros; ākarṇa-pūrṇaiḥ-drawn up to his ear; ahanat-attacked; ākṣepaiḥ-by words of chastisement; āha-said; tam-unto him; punaḥ-again.
Śukadeva Gosvāmī said: After thus rebuking Indra, King of heaven, with sharp words, Bali Mahārāja, who could subdue any other hero, drew back to his ear the arrows known as nārācas and attacked Indra with these arrows. Then he again chastised Indra with strong words.
TEXT 11
evaṁ nirākṛto devo
vairiṇā tathya-vādinā
nāmṛṣyat tad-adhikṣepaṁ
totrāhata iva dvipaḥ
SYNONYMS
evam-thus; nirākṛtaḥ-being defeated; devaḥ-King Indra; vairiṇā-by his enemy; tathya-vādinā-who was competent to speak the truth; na-not; amṛṣyat-lamented; tat-of him (Bali); adhikṣepam-the chastisement; totra-by the scepter or rod; āhataḥ-being beaten; iva-just like; dvipaḥ-an elephant.
Since Mahārāja Bali's rebukes were truthful, King Indra did not at all become sorry, just as an elephant beaten by its driver's rod does not become agitated.
TEXT 12
prāharat kuliśaṁ tasmā
amoghaṁ para-mardanaḥ
sayāno nyapatad bhūmau
chinna-pakṣa ivācalaḥ
SYNONYMS
prāharat-inflicted; kuliśam-thunderbolt scepter; tasmai-unto him (Bali Mahārāja); amogham-infallible; para-mardanaḥ-Indra, who is expert in defeating the enemy; sa-yānaḥ-with his airplane; nyapatat-fell down; bhūmau-on the ground; chinna-pakṣaḥ-whose wings have been taken away; iva-like; acalaḥ-a mountain.
When Indra, the defeater of enemies, released his infallible thunderbolt scepter at Bali Mahārāja with a desire to kill him, Bali Mahārāja indeed fell to the ground with his airplane, like a mountain with its wings cut off.
In many descriptions in Vedic literature it is found that mountains also fly in the sky with wings. When such mountains are dead, they fall to the ground, where they stay as very large dead bodies.
TEXT 13
sakhāyaṁ patitaṁ dṛṣṭvā
jambho bali-sakhaḥ suhṛt
abhyayāt sauhṛdaṁ sakhyur
hatasyāpi samācaran
SYNONYMS
sakhāyam-his intimate friend; patitam-having fallen; dṛṣṭvā-after seeing; jambhaḥ-the demon Jambha; bali-sakhaḥ-a very intimate friend of Bali Mahārāja; suhṛt-and constant well-wisher; abhyayāt-appeared on the scene; sauhṛdam-very compassionate friendship; sakhyuḥ-of his friend; hatasya-who was injured and fallen; api-although; samācaran-just to perform friendly duties.
When the demon Jambhāsura saw that his friend Bali had fallen, he appeared before Indra, the enemy, just to serve Bali Mahārāja with friendly behavior.
TEXT 14
sa siṁha-vāha āsādya
gadām udyamya raṁhasā
jatrāv atāḍayac chakraṁ
gajaṁ ca sumahā-balaḥ
SYNONYMS
saḥ-Jambhāsura; siṁha-vāhaḥ-being carried by a lion; āsādya-coming before King Indra; gadām-his club; udyamya-taking up; raṁhasā-with great force; jatrau-on the base of the neck; atāḍayat-hit; śakram-Indra; gajam ca-as well as his elephant; su-mahā-balaḥ-the greatly powerful Jambhāsura.
The greatly powerful Jambhāsura, carried by a lion, approached Indra and forcefully struck him on the shoulder with his club. He also struck Indra's elephant.
TEXT 15
gadā-prahāra-vyathito
bhṛśaṁ vihvalito gajaḥ
jānubhyāṁ dharaṇīṁ spṛṣṭvā
kaśmalaṁ paramaṁ yayau
SYNONYMS
gadā-prahāra-vyathitaḥ-being aggrieved because of the blow from Jambhāsura's club; bhṛśam-very much; vihvalitaḥ-upset; gajaḥ-the elephant; jānubhyām-with its two knees; dharaṇīm-the earth; spṛṣṭvā-touching; kaśmalam-unconsciousness; paramam-ultimate; yayau-entered.
Being beaten by Jambhāsura's club, Indra's elephant was confused and aggrieved. Thus it touched its knees to the ground and fell unconscious.
TEXT 16
tato ratho mātalinā
haribhir daśa-śatair vṛtaḥ
ānīto dvipam utsṛjya
ratham āruruhe vibhuḥ
SYNONYMS
tataḥ-thereafter; rathaḥ-chariot; mātalinā-by his chariot driver named Mātali; haribhiḥ-with horses; daśa-śataiḥ-by ten times one hundred (one thousand); vṛtaḥ-yoked; ānītaḥ-being brought in; dvipam-the elephant; utsṛjya-keeping aside; ratham-the chariot; āruruhe-got up; vibhuḥ-the great Indra.
Thereafter, Mātali, Indra's chariot driver, brought Indra's chariot, which was drawn by one thousand horses. Indra then left his elephant and got onto the chariot.
TEXT 17
tasya tat pūjayan karma
yantur dānava-sattamaḥ
śūlena jvalatā taṁ tu
smayamāno 'hanan mṛdhe
SYNONYMS
tasya-of Mātali; tat-that service (bringing the chariot before Indra); pūjayan-appreciating; karma-such service to the master; yantuḥ-of the chariot driver; dānava-sat-tamaḥ-the best of the demons, namely Jambhāsura; śūlena-by his trident; jvalatā-which was blazing fire; tam-Mātali; tu-indeed; smayamānaḥ-smiling; ahanat-struck; mṛdhe-in the battle.
Appreciating Mātali's service, Jambhāsura, the best of the demons, smiled. Nonetheless, he struck Mātali in the battle with a trident of blazing fire.
TEXT 18
sehe rujaṁ sudurmarṣāṁ
sattvam ālambya mātaliḥ
indro jambhasya saṅkruddho
vajreṇāpāharac chiraḥ
SYNONYMS
sehe-tolerated; rujam-the pain; su-durmarṣām-intolerable; sattvam-patience; ālambya-taking shelter of; mātaliḥ-the charioteer Mātali; indraḥ-King Indra; jambhasya-of the great demon Jambha; saṅkruddhaḥ-being very angry at him; vajreṇa-with his thunderbolt; apāharat-separated; śiraḥ-the head.
Although the pain was extremely severe, Mātali tolerated it with great patience. Indra, however, became extremely angry at Jambhāsura. He struck Jambhāsura with his thunderbolt and thus severed his head from his body.
TEXT 19
jambhaṁ śrutvā hataṁ tasya
jñātayo nāradād ṛṣeḥ
namuciś ca balaḥ pākas
tatrāpetus tvarānvitāḥ
SYNONYMS
jambham-Jambhāsura; śrutvā-after hearing; hatam-had been killed; tasya-his; jñātayaḥ-friends and relatives; nāradāt-from the source Nārada; ṛṣeḥ-from the great saint; namuciḥ-the demon Namuci; ca-also; balaḥ-the demon Bala; pākaḥ-the demon Pāka; tatra-there; āpetuḥ-immediately arrived; tvarā-anvitāḥ-with great haste.
When Nārada Ṛṣi informed Jambhāsura's friends and relatives that Jambhāsura had been killed, the three demons named Namuci, Bala and Pāka arrived on the battlefield in great haste.
TEXT 20
vacobhiḥ paruṣair indram
ardayanto 'sya marmasu
śarair avākiran meghā
dhārābhir iva parvatam
SYNONYMS
vacobhiḥ-with harsh words; paruṣaiḥ-very rough and cruel; indram-King Indra; ardayantaḥ-chastising, piercing; asya-of Indra; marmasu-in the heart, etc.; śaraiḥ-with arrows; avākiran-covered all around; meghāḥ-clouds; dhārābhiḥ-with showers of rain; iva-just as; parvatam-a mountain.
Rebuking Indra with harsh, cruel words that were piercing to the heart, these demons showered him with arrows, just as torrents of rain wash a great mountain.
TEXT 21
harīn daśa-śatāny ājau
haryaśvasya balaḥ śaraiḥ
tāvadbhir ardayām āsa
yugapal laghu-hastavān
SYNONYMS
harīn-horses; daśa-śatāni-ten times one hundred (one thousand); ājau-on the battlefield; haryaśvasya-of King Indra; balaḥ-the demon Bala; śaraiḥ-with arrows; tāvadbhiḥ-with so many; ardayām āsa-put into tribulation; yugapat-simultaneously; laghu-hastavān-with quick handling.
Quickly handling the situation on the battlefield, the demon Bala put all of Indra's one thousand horses into tribulation by simultaneously piercing them all with an equal number of arrows.
TEXT 22
śatābhyāṁ mātaliṁ pāko
rathaṁ sāvayavaṁ pṛthak
sakṛt sandhāna-mokṣeṇa
tad adbhutam abhūd raṇe
SYNONYMS
śatābhyām-with two hundred arrows; mātalim-unto the chariot driver Mātali; pākaḥ-the demon named Pāka; ratham-the chariot; sa-avayavam-with all paraphernalia; pṛthak-separately; sakṛt-once, at one time; sandhāna-by yoking the arrows to the bow; mokṣeṇa-and releasing; tat-such an action; adbhutam-wonderful; abhūt-so became; raṇe-on the battlefield.
Pāka, another demon, attacked both the chariot, with all its paraphernalia, and the chariot driver, Mātali, by fitting two hundred arrows to his bow and releasing them all simultaneously. This was indeed a wonderful act on the battlefield.
TEXT 23
namuciḥ pañca-daśabhiḥ
svarṇa-puṅkhair maheṣubhiḥ
āhatya vyanadat saṅkhye
satoya iva toyadaḥ
SYNONYMS
namuciḥ-the demon named Namuci; pañca-daśabhiḥ-with fifteen; svarṇa-puṅkhaiḥ-with golden feathers attached; mahā-iṣubhiḥ-very powerful arrows; āhatya-piercing; vyanadat-resounded; saṅkhye-on the battlefield; sa-toyaḥ-bearing water; iva-like; toya-daḥ-a cloud that delivers rain.
Then Namuci, another demon, attacked Indra and injured him with fifteen very powerful golden-feathered arrows, which roared like a cloud full of water.
TEXT 24
sarvataḥ śara-kūṭena
śakraṁ saratha-sārathim
chādayām āsur asurāḥ
prāvṛṭ-sūryam ivāmbudāḥ
SYNONYMS
sarvataḥ-all around; śara-kūṭena-by a dense shower of arrows; śakram-Indra; sa-ratha-with his chariot; sārathim-and with his chariot driver; chādayām āsuḥ-covered; asurāḥ-all the demons; prāvṛṭ-in the rainy season; sūryam-the sun; iva-like; ambu-dāḥ-clouds.
Other demons covered Indra, along with his chariot and chariot driver, with incessant showers of arrows, just as clouds cover the sun in the rainy season.
TEXT 25
alakṣayantas tam atīva vihvalā
vicukruśur deva-gaṇāḥ sahānugāḥ
anāyakāḥ śatru-balena nirjitā
vaṇik-pathā bhinna-navo yathārṇave
SYNONYMS
alakṣayantaḥ-being unable to see; tam-King Indra; atīva-fiercely; vihvalāḥ-bewildered; vicukruśuḥ-began to lament; deva-gaṇāḥ-all the demigods; saha-anugāḥ-with their followers; anāyakāḥ-without any captain or leader; śatru-balena-by the superior power of their enemies; nirjitāḥ-oppressed severely; vaṇik-pathāḥ-traders; bhinna-navaḥ-whose ship is wrecked; yathā arṇave-as in the middle of the ocean.
The demigods, being severely oppressed by their enemies and being unable to see Indra on the battlefield, were very anxious. Having no captain or leader, they began lamenting like traders in a wrecked vessel in the midst of the ocean.
From this statement it appears that in the upper planetary system there is shipping and that traders there engage in navigation as their occupational duty. Sometimes, as on this planet, these traders are shipwrecked in the middle of the ocean. It appears that even in the upper planetary system, such calamities occasionally take place. The upper planetary system in the creation of the Lord is certainly not vacant or devoid of living entities. From Śrīmad-Bhāgavatam we understand that every planet is full of living entities, just as earth is. There is no reason to accept that on other planetary systems there are no living beings.
TEXT 26
tatas turāṣāḍ iṣu-baddha-pañjarād
vinirgataḥ sāśva-ratha-dhvajāgraṇīḥ
babhau diśaḥ khaṁ pṛthivīṁ ca rocayan
sva-tejasā sūrya iva kṣapātyaye
SYNONYMS
tataḥ-thereafter; turāṣāṭ-another name of Indra; iṣu-baddha-pañjarāt-from the cage of the network of arrows; vinirgataḥ-being released; sa-with; aśva-horses; ratha-chariot; dhvaja-flag; agraṇīḥ-and chariot driver; babhau-became; diśaḥ-all directions; kham-the sky; pṛthivīm-the earth; ca-and; rocayan-pleasing everywhere; sva-tejasā-by his personal effulgence; sūryaḥ-the sun; iva-like; kṣapā-atyaye-at the end of night.
Thereafter, Indra released himself from the cage of the network of arrows. Appearing with his chariot, flag, horses and chariot driver and thus pleasing the sky, the earth and all directions, he shone effulgently like the sun at the end of night. Indra was bright and beautiful in the vision of everyone.
TEXT 27
nirīkṣya pṛtanāṁ devaḥ
parair abhyarditāṁ raṇe
udayacchad ripuṁ hantuṁ
vajraṁ vajra-dharo ruṣā
SYNONYMS
nirīkṣya-after observing; pṛtanām-his own soldiers; devaḥ-the demigod Indra; paraiḥ-by the enemies; abhyarditām-put into great difficulties or oppressed; raṇe-in the battlefield; udayacchat-took up; ripum-the enemies; hantum-to kill; vajram-the thunderbolt; vajra-dharaḥ-the carrier of the thunderbolt; ruṣā-in great anger.
When Indra, who is known as Vajra-dhara, the carrier of the thunderbolt, saw his own soldiers so oppressed by the enemies on the battlefield, he became very angry. Thus he took up his thunderbolt to kill the enemies.
TEXT 28
sa tenaivāṣṭa-dhāreṇa
śirasī bala-pākayoḥ
jñātīnāṁ paśyatāṁ rājañ
jahāra janayan bhayam
SYNONYMS
saḥ-he (Indra); tena-by that; eva-indeed; aṣṭa-dhāreṇa-by the thunderbolt; śirasī-the two heads; bala-pākayoḥ-of the two demons known as Bala and Pāka; jñātīnām paśyatām-while their relatives and soldiers were watching; rājan-O King; jahāra-(Indra) cut off; janayan-creating; bhayam-fear (among them).
O King Parīkṣit, King Indra used his thunderbolt to cut off the heads of both Bala and Pāka in the presence of all their relatives and followers. In this way he created a very fearful atmosphere on the battlefield.
TEXT 29
namucis tad-vadhaṁ dṛṣṭvā
śokāmarṣa-ruṣānvitaḥ
jighāṁsur indraṁ nṛpate
cakāra paramodyamam
SYNONYMS
namuciḥ-the demon Namuci; tat-of those two demons; vadham-the massacre; dṛṣṭvā-after seeing; śoka-amarṣa-lamentation and grief; ruṣā-anvitaḥ-being very angry at this; jighāṁsuḥ-wanted to kill; indram-King Indra; nṛ-pate-O Mahārāja Parīkṣit; cakāra-made; parama-a great; udyamam-endeavor.
O King, when Namuci, another demon, saw the killing of both Bala and Pāka, he was full of grief and lamentation. Thus he angrily made a great attempt to kill Indra.
TEXT 30
aśmasāramayaṁ śūlaṁ
ghaṇṭāvad dhema-bhūṣaṇam
pragṛhyābhyadravat kruddho
hato 'sīti vitarjayan
prāhiṇod deva-rājāya
ninadan mṛga-rāḍ iva
SYNONYMS
aśmasāra-mayam-made of steel; śūlam-a spear; ghaṇṭā-vat-bound with bells; hema-bhūṣaṇam-decorated with ornaments of gold; pragṛhya-taking in his hand; abhyadravat-forcefully went; kruddhaḥ-in an angry mood; hataḥ asi iti-now you are killed; vitarjayan-roaring like that; prāhiṇot-struck; deva-rājāya-unto King Indra; ninadan-resounding; mṛga-rāṭ-a lion; iva-like.
Being angry and roaring like a lion, the demon Namuci took up a steel spear, which was bound with bells and decorated with ornaments of gold. He loudly cried, "Now you are killed!" Thus coming before Indra to kill him, Namuci released his weapon.
TEXT 31
tadāpatad gagana-tale mahā-javaṁ
vicicchide harir iṣubhiḥ sahasradhā
tam āhanan nṛpa kuliśena kandhare
ruṣānvitas tridaśa-patiḥ śiro haran
SYNONYMS
tadā-at that time; apatat-falling like a meteor; gagana-tale-beneath the sky or on the ground; mahā-javam-extremely powerful; vicicchide-cut to pieces; hariḥ-Indra; iṣubhiḥ-by his arrows; sahasradhā-into thousands of pieces; tam-that Namuci; āhanat-struck; nṛpa-O King; kuliśena-with his thunderbolt; kandhare-on the shoulder; ruṣā-anvitaḥ-being very angry; tridaśa-patiḥ-Indra, the King of the demigods; śiraḥ-the head; haran-to separate.
O King, when Indra, King of heaven, saw this very powerful spear falling toward the ground like a blazing meteor, he immediately cut it to pieces with his arrows. Then, being very angry, he struck Namuci's shoulder with his thunderbolt to cut off Namuci's head.
TEXT 32
na tasya hi tvacam api vajra ūrjito
bibheda yaḥ sura-patinaujaseritaḥ
tad adbhutaṁ param ativīrya-vṛtra-bhit
tiraskṛto namuci-śirodhara-tvacā
SYNONYMS
na-not; tasya-of him (Namuci); hi-indeed; tvacam api-even the skin; vajraḥ-the thunderbolt; ūrjitaḥ-very powerful; bibheda-could pierce; yaḥ-the weapon which; sura-patinā-by the king of the demigods; ojasā-very forcefully; īritaḥ-had been released; tat-therefore; adbhutam param-it was extraordinarily wonderful; ativīrya-vṛtra-bhit-so powerful that it could pierce the body of the very powerful Vṛtrāsura; tiraskṛtaḥ-(now in the future) which had been repelled; namuci-śirodhara-tvacā-by the skin of Namuci's neck.
Although King Indra hurled his thunderbolt at Namuci with great force, it could not even pierce his skin. It is very wonderful that the famed thunderbolt that had pierced the body of Vṛtrāsura could not even slightly injure the skin of Namuci's neck.
TEXT 33
tasmād indro 'bibhec chatror
vajraḥ pratihato yataḥ
kim idaṁ daiva-yogena
bhūtaṁ loka-vimohanam
SYNONYMS
tasmāt-therefore; indraḥ-the King of heaven; abibhet-became very fearful; śatroḥ-from the enemy (Namuci); vajraḥ-the thunderbolt; pratihataḥ-was unable to hit and returned; yataḥ-because; kim idam-what is this; daiva-yogena-by some superior force; bhūtam-it has happened; loka-vimohanam-so wonderful to the people in general.
When Indra saw the thunderbolt return from the enemy, he was very much afraid. He began to wonder whether this had happened because of some miraculous superior power.
Indra's thunderbolt is invincible, and therefore when Indra saw that it had returned without doing any injury to Namuci, he was certainly very much afraid.
TEXT 34
yena me pūrvam adrīṇāṁ
pakṣa-cchedaḥ prajātyaye
kṛto niviśatāṁ bhāraiḥ
patattraiḥ patatāṁ bhuvi
SYNONYMS
yena-by the same thunderbolt; me-by me; pūrvam-formerly; adrīṇām-of the mountains; pakṣa-cchedaḥ-the cutting of the wings; prajā-atyaye-when there was killing of the people in general; kṛtaḥ-was done; niviśatām-of those mountains which entered; bhāraiḥ-by the great weight; patattraiḥ-by wings; patatām-falling; bhuvi-on the ground.
Indra thought: Formerly, when many mountains flying in the sky with wings would fall to the ground and kill people, I cut their wings with this same thunderbolt.
TEXT 35
tapaḥ-sāramayaṁ tvāṣṭraṁ
vṛtro yena vipāṭitaḥ
anye cāpi balopetāḥ
sarvāstrair akṣata-tvacaḥ
SYNONYMS
tapaḥ-austerities; sāra-mayam-greatly powerful; tvāṣṭram-performed by Tvaṣṭā; vṛtraḥ-Vṛtrāsura; yena-by which; vipāṭitaḥ-was killed; anye-others; ca-also; api-indeed; bala-upetāḥ-very powerful persons; sarva-all kinds; astraiḥ-by weapons; akṣata-without being injured; tvacaḥ-their skin.
Vṛtrāsura was the essence of the austerities undergone by Tvaṣṭā, yet the thunderbolt killed him. Indeed, not only he but also many other stalwart heroes, whose very skin could not be injured even by all kinds of weapons, were killed by the same thunderbolt.
TEXT 36
so 'yaṁ pratihato vajro
mayā mukto 'sure 'lpake
nāhaṁ tad ādade daṇḍaṁ
brahma-tejo 'py akāraṇam
SYNONYMS
saḥ ayam-therefore, this thunderbolt; pratihataḥ-repelled; vajraḥ-thunderbolt; mayā-by me; muktaḥ-released; asure-unto that demon; alpake-less important; na-not; aham-I; tat-that; ādade-hold; daṇḍam-it is now just like a rod; brahma-tejaḥ-as powerful as a brahmāstra; api-although; akāraṇam-now it is useless.
But now, although the same thunderbolt has been released against a less important demon, it has been ineffectual. Therefore, although it was as good as a brahmāstra, it has now become useless like an ordinary rod. I shall therefore hold it no longer.
TEXT 37
iti śakraṁ viṣīdantam
āha vāg aśarīriṇī
nāyaṁ śuṣkair atho nārdrair
vadham arhati dānavaḥ
SYNONYMS
iti-in this way; śakram-unto Indra; viṣīdantam-lamenting; āha-spoke; vāk-a voice; aśarīriṇī-without any body, or from the sky; na-not; ayam-this; śuṣkaiḥ-by anything dry; atho-also; na-nor; ārdraiḥ-by anything moist; vadham-annihilation; arhati-is befitting; dānavaḥ-this demon (Namuci).
Śukadeva Gosvāmī continued: While the morose Indra was lamenting in this way, an ominous, unembodied voice said from the sky, "This demon Namuci is not to be annihilated by anything dry or moist."
TEXT 38
mayāsmai yad varo datto
mṛtyur naivārdra-śuṣkayoḥ
ato 'nyaś cintanīyas te
upāyo maghavan ripoḥ
SYNONYMS
mayā-by me; asmai-unto him; yat-because; varaḥ-a benediction; dattaḥ-has been granted; mṛtyuḥ-death; na-not; eva-indeed; ārdra-by either a moist; śuṣkayoḥ-or by a dry medium; ataḥ-therefore; anyaḥ-something else, another; cintanīyaḥ-has to be thought of; te-by you; upāyaḥ-means; maghavan-O Indra; ripoḥ-of your enemy.
The voice also said, "O Indra, because I have given this demon the benediction that he will never be killed by any weapon that is dry or moist, you have to think of another way to kill him."
TEXT 39
tāṁ daivīṁ giram ākarṇya
maghavān susamāhitaḥ
dhyāyan phenam athāpaśyad
upāyam ubhayātmakam
SYNONYMS
tām-that; daivīm-ominous; giram-voice; ākarṇya-after hearing; maghavān-Lord Indra; su-samāhitaḥ-becoming very careful; dhyāyan-meditating; phenam-appearance of foam; atha-thereafter; apaśyat-he saw; upāyam-the means; ubhaya-ātmakam-simultaneously dry and moist.
After hearing the ominous voice, Indra, with great attention, began to meditate on how to kill the demon. He then saw that foam would be the means, for it is neither moist nor dry.
TEXT 40
na śuṣkeṇa na cārdreṇa
jahāra namuceḥ śiraḥ
taṁ tuṣṭuvur muni-gaṇā
mālyaiś cāvākiran vibhum
SYNONYMS
na-neither; śuṣkeṇa-by dry means; na-nor; ca-also; ārdreṇa-by a moist weapon; jahāra-he separated; namuceḥ-of Namuci; śiraḥ-the head; tam-him (Indra); tuṣṭuvuḥ-satisfied; muni-gaṇāḥ-all the sages; mālyaiḥ-with flower garlands; ca-also; avākiran-covered; vibhum-that great personality.
Thus Indra, King of heaven, severed Namuci's head with a weapon of foam, which was neither dry nor moist. Then all the sages satisfied Indra, the exalted personality, by showering flowers and garlands upon him, almost covering him.
In this regard, the śruti-mantras say, apāṁ phenena namuceḥ śira indro 'dārayat: Indra killed Namuci with watery foam, which is neither moist nor dry.
TEXT 41
gandharva-mukhyau jagatur
viśvāvasu-parāvasū
deva-dundubhayo nedur
nartakyo nanṛtur mudā
SYNONYMS
gandharva-mukhyau-the two chiefs of the Gandharvas; jagatuḥ-began to sing nice songs; viśvāvasu-named Viśvāvasu; parāvasū-named Parāvasu; deva-dundubhayaḥ-the kettledrums beaten by the demigods; neduḥ-made their sound; nartakyaḥ-the dancers known as Apsarās; nanṛtuḥ-began to dance; mudā-in great happiness.
Viśvāvasu and Parāvasu, the two chiefs of the Gandharvas, sang in great happiness. The kettledrums of the demigods sounded, and the Apsarās danced in jubilation.
TEXT 42
anye 'py evaṁ pratidvandvān
vāyv-agni-varuṇādayaḥ
sūdayām āsur asurān
mṛgān kesariṇo yathā
SYNONYMS
anye-others; api-also; evam-in this way; pratidvandvān-the opposing party of belligerants; vāyu-the demigod known as Vāyu; agni-the demigod known as Agni; varuṇa-ādayaḥ-the demigod known as Varuṇa and others; sūdayām āsuḥ-began to kill vigorously; asurān-all the demons; mṛgān-deer; kesariṇaḥ-lions; yathā-just as.
Vāyu, Agni, Varuṇa and other demigods began killing the demons who opposed them, just as lions kill deer in a forest.
TEXT 43
brahmaṇā preṣito devān
devarṣir nārado nṛpa
vārayām āsa vibudhān
dṛṣṭvā dānava-saṅkṣayam
SYNONYMS
brahmaṇā-by Lord Brahmā; preṣitaḥ-sent; devān-unto the demigods; deva-ṛṣiḥ-the great sage of the heavenly planets; nāradaḥ-Nārada Muni; nṛpa-O King; vārayām āsa-forbade; vibudhān-all the demigods; dṛṣṭvā-after seeing; dānava-saṅkṣayam-the total annihilation of the demons.
O King, when Lord Brahmā saw the imminent total annihilation of the demons, he sent a message with Nārada, who went before the demigods to make them stop fighting.
TEXT 44
śrī-nārada uvāca
bhavadbhir amṛtaṁ prāptaṁ
nārāyaṇa-bhujāśrayaiḥ
śriyā samedhitāḥ sarva
upāramata vigrahāt
SYNONYMS
śrī-nāradaḥ uvāca-Nārada Muni prayed to the demigods; bhavadbhiḥ-by all of you; amṛtam-nectar; prāptam-has been obtained; nārāyaṇa-of the Supreme Personality of Godhead; bhuja-āśrayaiḥ-being protected by the arms; śriyā-by all fortune; samedhitāḥ-have flourished; sarve-all of you; upāramata-now cease; vigrahāt-from this fighting.
The great sage Nārada said: All of you demigods are protected by the arms of Nārāyaṇa, the Supreme Personality of Godhead, and by His grace you have gotten the nectar. By the grace of the goddess of fortune, you are glorious in every way. Therefore, please stop this fighting.
TEXT 45
śrī-śuka uvāca
saṁyamya manyu-saṁrambhaṁ
mānayanto muner vacaḥ
upagīyamānānucarair
yayuḥ sarve triviṣṭapam
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; saṁyamya-controlling; manyu-of anger; saṁrambham-the aggravation; mānayantaḥ-accepting; muneḥ vacaḥ-the words of Nārada Muni; upagīyamāna-being praised; anucaraiḥ-by their followers; yayuḥ-returned; sarve-all of the demigods; triviṣṭapam-to the heavenly planets.
Śrī Śukadeva Gosvāmī said: Accepting the words of Nārada, the demigods gave up their anger and stopped fighting. Being praised by their followers, they returned to their heavenly planets.
TEXT 46
ye 'vaśiṣṭā raṇe tasmin
nāradānumatena te
baliṁ vipannam ādāya
astaṁ girim upāgaman
SYNONYMS
ye-some of the demons who; avaśiṣṭāḥ-remained; raṇe-in the fight; tasmin-in that; nārada-anumatena-by the order of Nārada; te-all of them; balim-Mahārāja Bali; vipannam-in reverses; ādāya-taking; astam-named Asta; girim-to the mountain; upāgaman-went.
Following the order of Nārada Muni, whatever demons remained on the battlefield took Bali Mahārāja, who was in a precarious condition, to the hill known as Astagiri.
TEXT 47
tatrāvinaṣṭāvayavān
vidyamāna-śirodharān
uśanā jīvayām āsa
saṁjīvanyā sva-vidyayā
SYNONYMS
tatra-on that hill; avinaṣṭa-avayavān-the demons who had been killed but whose bodily parts had not been lost; vidyamāna-śirodharān-whose heads were still existing on their bodies; uśanāḥ-Śukrācārya; jīvayām āsa-brought to life; saṁjīvanyā-by the Saṁjīvanī mantra; sva-vidyayā-by his own achievement.
There, on that hill, Śukrācārya brought to life all the dead demoniac soldiers who had not lost their heads, trunks and limbs. He achieved this by his own mantra, known as Saṁjīvanī.
TEXT 48
baliś cośanasā spṛṣṭaḥ
pratyāpannendriya-smṛtiḥ
parājito 'pi nākhidyal
loka-tattva-vicakṣaṇaḥ
SYNONYMS
baliḥ-Mahārāja Bali; ca-also; uśanasā-by Śukrācārya; spṛṣṭaḥ-being touched; pratyāpanna-was brought back; indriya-smṛtiḥ-realization of the actions of the senses and memory; parājitaḥ-he was defeated; api-although; na akhidyat-he did not lament; loka-tattva-vicakṣaṇaḥ-because he was very experienced in universal affairs.
Bali Mahārāja was very experienced in universal affairs. When he regained his senses and memory by the grace of Śukrācārya, he could understand everything that had happened. Therefore, although he had been defeated, he did not lament.
It is significant that Bali Mahārāja is here said to be very experienced. Although defeated, he was not at all sorry, for he knew that nothing can take place without the sanction of the Supreme Personality of Godhead. Since he was a devotee, he accepted his defeat without lamentation. As stated by the Supreme Personality of Godhead in Bhagavad-gītā (2.47), karmaṇy evādhikāras te mā phaleṣu kadācana. Everyone in Kṛṣṇa consciousness should execute his duty, without regard for victory or defeat. One must execute his duty as ordered by Kṛṣṇa or His representative, the spiritual master. Ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā. In first-class devotional service, one always abides by the orders and will of Kṛṣṇa.
Thus end the Bhaktivedanta purports of the Eighth Canto, Eleventh Chapter, of the Śrīmad-Bhāgavatam, entitled "King Indra Annihilates the Demons."
Chapter Twelve
The Mohinī-mūrti Incarnation Bewilders Lord Śiva
This chapter describes how Lord Śiva was bewildered upon seeing the beautiful Mohinī-mūrti incarnation of the Supreme Personality of Godhead and how he later came to his senses. When Lord Śiva heard about the pastimes performed by the Supreme Personality of Godhead, Hari, in the form of an attractive woman, he mounted his bull and went to see the Lord. Accompanied by his wife, Umā, and his servants, the bhūta-gaṇa, or ghosts, he approached the lotus feet of the Lord. Lord Śiva offered obeisances to the Supreme Lord as the all-pervading Lord, the universal form, the supreme controller of creation, the Supersoul, the resting place for everyone, and the completely independent cause of all causes. Thus he offered prayers giving truthful descriptions of the Lord. Then he expressed his desire. The Supreme Personality of Godhead is very kind to His devotees. Therefore, to fulfill the desire of His devotee Lord Śiva, He expanded His energy and manifested Himself in the form of a very beautiful and attractive woman. Upon seeing this form, even Lord Śiva was captivated. Later, by the grace of the Lord, he controlled himself. This demonstrates that by the power of the Lord's external energy, everyone is captivated by the form of woman in this material world. Again, however, by the grace of the Supreme Personality of Godhead, one can overcome the influence of māyā. This was evinced by Lord Śiva, the topmost devotee of the Lord. First he was captivated, but later, by the grace of the Lord, he restrained himself. It is declared in this connection that only a pure devotee can restrain himself from the attractive feature of māyā. Otherwise, once a living entity is trapped by the external feature of māyā, he cannot overcome it. After Lord Śiva was graced by the Supreme Lord, he circumambulated the Lord along with his wife, Bhavānī, and his companions, the ghosts. Then he left for his own abode. Śukadeva Gosvāmī concludes this chapter by describing the transcendental qualities of Uttamaśloka, the Supreme Personality of Godhead, and by declaring that one can glorify the Lord by nine kinds of devotional service, beginning with śravaṇaṁ kīrtanaṁ
TEXTS 1–2
śrī-bādarāyaṇir uvāca
vṛṣa-dhvajo niśamyedaṁ
yoṣid-rūpeṇa dānavān
mohayitvā sura-gaṇān
hariḥ somam apāyayat
vṛṣam āruhya giriśaḥ
sarva-bhūta-gaṇair vṛtaḥ
saha devyā yayau draṣṭuṁ
yatrāste madhusūdanaḥ
SYNONYMS
śrī-bādarāyaṇiḥ uvāca-Śrī Śukadeva Gosvāmī said; vṛṣa-dhvajaḥ-Lord Śiva, who is carried by a bull; niśamya-hearing; idam-this (news); yoṣit-rūpeṇa-by assuming the form of a woman; dānavān-the demons; mohayitvā-enchanting; sura-gaṇān-unto the demigods; hariḥ-the Supreme Personality of Godhead; somam-nectar; apāyayat-caused to drink; vṛṣam-the bull; āruhya-mounting; giriśaḥ-Lord Śiva; sarva-all; bhūta-gaṇaiḥ-by the ghosts; vṛtaḥ-surrounded; saha devyā-with Umā; yayau-went; draṣṭum-to see; yatra-where; āste-stays; madhusūdanaḥ-Lord Viṣṇu.
Śukadeva Gosvāmī said: The Supreme Personality of Godhead, Hari, in the form of a woman, captivated the demons and enabled the demigods to drink the nectar. After hearing of these pastimes, Lord Śiva, who is carried by a bull, went to the place where Madhusūdana, the Lord, resides. Accompanied by his wife, Umā, and surrounded by his companions, the ghosts, Lord Śiva went there to see the Lord's form as a woman.
TEXT 3
sabhājito bhagavatā
sādaraṁ somayā bhavaḥ
sūpaviṣṭa uvācedaṁ
pratipūjya smayan harim
SYNONYMS
sabhājitaḥ-well received; bhagavatā-by the Supreme Personality of Godhead, Viṣṇu; sa-ādaram-with great respect (as befitting Lord Śiva); sa-umayā-with Umā; bhavaḥ-Lord Śambhu (Lord Śiva); su-upaviṣṭaḥ-being comfortably situated; uvāca-said; idam-this; pratipūjya-offering respect; smayan-smiling; harim-unto the Lord.
The Supreme Personality of Godhead welcomed Lord Śiva and Umā with great respect, and after being seated comfortably, Lord Śiva duly worshiped the Lord and smilingly spoke as follows.
TEXT 4
śrī-mahādeva uvāca
deva-deva jagad-vyāpiñ
jagad-īśa jagan-maya
sarveṣām api bhāvānāṁ
tvam ātmā hetur īśvaraḥ
SYNONYMS
śrī-mahādevaḥ uvāca-Lord Śiva (Mahādeva) said; deva-deva-O best demigod among the demigods; jagat-vyāpin-O all-pervading Lord; jagat-īśa-O master of the universe; jagat-maya-O my Lord, who are transformed by Your energy into this creation; sarveṣām api-all kinds of; bhāvānām-situations; tvam-You; ātmā-the moving force; hetuḥ-because of this; īśvaraḥ-the Supreme Lord, Parameśvara.
Lord Mahādeva said: O chief demigod among the demigods, O all-pervading Lord, master of the universe, by Your energy You are transformed into the creation. You are the root and efficient cause of everything. You are not material. Indeed, You are the Supersoul or supreme living force of everything. Therefore, You are Parameśvara, the supreme controller of all controllers.
The Supreme Personality of Godhead, Viṣṇu, resides within the material world as the sattva-guṇa-avatāra. Lord Śiva is the tamo-guṇa-avatāra, and Lord Brahmā is the rajo-guṇa-avatāra, but although Lord Viṣṇu is among them, He is not in the same category. Lord Viṣṇu is deva-deva, the chief of all the demigods. Since Lord Śiva is in this material world, the energy of the Supreme Lord, Viṣṇu, includes Lord Śiva. Lord Viṣṇu is therefore called jagad-vyāpī, "the all-pervading Lord." Lord Śiva is sometimes called Maheśvara, and so people think that Lord Śiva is everything. But here Lord Śiva addresses Lord Viṣṇu as Jagad-īśa, "the master of the universe." Lord Śiva is sometimes called Viśveśvara, but here he addresses Lord Viṣṇu as Jagan-maya, indicating that even Viśveśvara is under Lord Viṣṇu's control. Lord Viṣṇu is the master of the spiritual world, yet He controls the material world also, as stated in Bhagavad-gītā (mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram [Bg. 9.10]). Lord Brahmā and Lord Śiva are also sometimes called īśvara, but the supreme īśvara is Lord Viṣṇu, Lord Kṛṣṇa. As stated in Brahma-saṁhitā, īśvaraḥ paramaḥ kṛṣṇaḥ: [Bs. 5.1] the Supreme Lord is Kṛṣṇa, Lord Viṣṇu. Everything in existence works in proper order because of Lord Viṣṇu. Aṇḍāntara-stha-paramāṇu-cayāntara-stham. Even paramāṇu, the small atoms, work because of Lord Viṣṇu's presence within them.
TEXT 5
ādy-antāv asya yan madhyam
idam anyad ahaṁ bahiḥ
yato 'vyayasya naitāni
tat satyaṁ brahma cid bhavān
SYNONYMS
ādi-the beginning; antau-and the end; asya-of this manifested cosmos or of anything material or visible; yat-that which; madhyam-between the beginning and the end, the sustenance; idam-this cosmic manifestation; anyat-anything other than You; aham-the wrong mental conception; bahiḥ-outside of You; yataḥ-because of; avyayasya-the inexhaustible; na-not; etāni-all these differences; tat-that; satyam-the Absolute Truth; brahma-the Supreme; cit-spiritual; bhavān-Your Lordship.
The manifest, the unmanifest, false ego and the beginning, maintenance and annihilation of this cosmic manifestation all come from You, the Supreme Personality of Godhead. But because You are the Absolute Truth, the supreme absolute spirit soul, the Supreme Brahman, such changes as birth, death and sustenance do not exist in You.
According to the Vedic mantras, yato vā imāni bhūtāni jāyante: everything is an emanation of the Supreme Personality of Godhead. As stated by the Lord Himself in Bhagavad-gītā (7.4):
bhūmir āpo 'nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā
"Earth, water, fire, air, ether, mind, intelligence and false ego-all together these eight comprise My separated material energies." In other words, the ingredients of the cosmic manifestation also consist of the energy of the Supreme Personality of Godhead. This does not mean, however, that because the ingredients come from Him, He is no longer complete. pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate: "Because He is the complete whole, even though so many complete units emanate from Him, He remains the complete balance." Thus the Lord is called avyaya, inexhaustible. Unless we accept the Absolute Truth as acintya-bhedābheda, simultaneously one and different, we cannot have a clear conception of the Absolute Truth. The Lord is the root of everything. Aham ādir hi devānām: He is the original cause of all the devas, or demigods. Ahaṁ sarvasya prabhavaḥ: everything emanates from Him. In all cases-nominative, objective, positive, negative and so on-whatever we may conceive of in this entire cosmic manifestation is in fact the Supreme Lord. For Him there are no such distinctions as "this is mine, and this belongs to someone else," because He is everything. He is therefore called avyaya-changeless and inexhaustible. Because the Supreme Lord is avyaya, He is the Absolute Truth, the fully spiritual Supreme Brahman.
TEXT 6
tavaiva caraṇāmbhojaṁ
śreyas-kāmā nirāśiṣaḥ
visṛjyobhayataḥ saṅgaṁ
munayaḥ samupāsate
SYNONYMS
tava-Your; eva-indeed; caraṇa-ambhojam-lotus feet; śreyaḥ-kāmāḥ-persons desiring the ultimate auspiciousness, the ultimate goal of life; nirāśiṣaḥ-without material desire; visṛjya-giving up; ubhayataḥ-in this life and the next; saṅgam-attachment; munayaḥ-great sages; samupāsate-worship.
Pure devotees or great saintly persons who desire to achieve the highest goal in life and who are completely free from all material desires for sense gratification engage constantly in the transcendental service of Your lotus feet.
One is in the material world when he thinks, "I am this body, and everything with reference to my body is mine." Ato gṛha-kṣetra-sutāpta-vittair janasya moho 'yam ahaṁ mameti [SB 5.5.8]. This is the symptom of material life. In the materialistic conception of life, one thinks, "This is my house, this is my land, this is my family, this is my state," and so on. But those who are munayaḥ, saintly persons following in the footsteps of Nārada Muni, simply engage in the transcendental loving service of the Lord without any personal desire for sense gratification. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Bhakti-rasāmṛta-sindhu anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Bhakti-rasāmṛta-sindhu 1.1.111.1.11]. Either in this life or in the next, the only concern of such saintly devotees is to serve the Supreme Personality of Godhead. Thus they are also absolute because they have no other desires. Being freed from the dualities of material desire, they are called śreyas-kāmāḥ. In other words, they are not concerned with dharma (religiosity), artha (economic development), or kāma (sense gratification). The only concern of such devotees is mokṣa, liberation. This mokṣa does not refer to becoming one with the Supreme like the Māyāvādī philosophers. Caitanya Mahāprabhu explained that real mokṣa means taking shelter of the lotus feet of the Personality of Godhead. The Lord clearly explained this fact while instructing Sārvabhauma Bhaṭṭācārya. Sārvabhauma Bhaṭṭācārya wanted to correct the word mukti-pade in Śrīmad-Bhāgavatam, but Caitanya Mahāprabhu informed him that there is no need to correct any word in Śrīmad-Bhāgavatam. He explained that mukti-pade refers to the lotus feet of the Supreme Personality of Godhead, Viṣṇu, who offers mukti and is therefore called Mukunda. A pure devotee is not concerned with material things. He is not concerned with religiosity, economic development or sense gratification. He is interested only in serving the lotus feet of the Lord.
TEXT 7
tvaṁ brahma pūrṇam amṛtaṁ viguṇaṁ viśokam
ānanda-mātram avikāram ananyad anyat
viśvasya hetur udaya-sthiti-saṁyamānām
ātmeśvaraś ca tad-apekṣatayānapekṣaḥ
SYNONYMS
tvam-Your Lordship; brahma-the all-pervading Absolute Truth; pūrṇam-fully complete; amṛtam-never to be vanquished; viguṇam-spiritually situated, free from the material modes of nature; viśokam-without lamentation; ānanda-mātram-always in transcendental bliss; avikāram-changeless; ananyat-separated from everything; anyat-yet You are everything; viśvasya-of the cosmic manifestation; hetuḥ-the cause; udaya-of the beginning; sthiti-maintenance; saṁyamānām-and of all the directors controlling the various departments of the cosmic manifestation; ātma-īśvaraḥ-the Supersoul giving direction to everyone; ca-also; tat-apekṣatayā-everyone depends upon You; anapekṣaḥ-always fully independent.
My Lord, You are the Supreme Brahman, complete in everything. Being completely spiritual, You are eternal, free from the material modes of nature, and full of transcendental bliss. Indeed, for You there is no question of lamentation. Since You are the supreme cause, the cause of all causes, nothing can exist without You. Yet we are different from You in a relationship of cause and effect, for in one sense the cause and effect are different. You are the original cause of creation, manifestation and annihilation, and You bestow benedictions upon all living entities. Everyone depends upon You for the results of his activities, but You are always independent.
The Supreme Personality of Godhead says in Bhagavad-gītā (9.4):
mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ
"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." This explains the philosophy of simultaneous oneness and difference, known as acintya-bhedābheda. Everything is the Supreme Brahman, the Personality of Godhead, yet the Supreme Person is differently situated from everything. Indeed, because the Lord is differently situated from everything material, He is the Supreme Brahman, the supreme cause, the supreme controller. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. The Lord is the supreme cause, and His form has nothing to do with the material modes of nature. The devotee prays: "As Your devotee is completely free from all desires, Your Lordship is also completely free from desires. You are fully independent. Although all living entities engage in Your service, You do not depend on the service of anyone. Although this material world is created complete by You, everything depends on Your sanction. As stated in Bhagavad-gītā, mattaḥ smṛtir jñānam apohanaṁ ca: [Bg. 15.15] remembrance, knowledge and forgetfulness come from You. Nothing can be done independently, yet You act independently of the service rendered by Your servants. The living entities depend on Your mercy for liberation, but when You want to give them liberation, You do not depend on anyone else. Indeed, by Your causeless mercy, You can give liberation to anyone. Those who receive Your mercy are called kṛpā-siddha. To reach the platform of perfection takes many, many lives (bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]). Nonetheless, even without undergoing severe austerities, one can attain perfection by Your mercy. Devotional service should be unmotivated and free from impediments (ahaituky apratihatā yayātmā suprasīdati). This is the position of nirāśiṣaḥ, or freedom from expectations for results. A pure devotee continuously offers transcendental loving service to You, but You may nonetheless offer mercy to anyone, without depending on his service."
TEXT 8
ekas tvam eva sad asad dvayam advayaṁ ca
svarṇaṁ kṛtākṛtam iveha na vastu-bhedaḥ
ajñānatas tvayi janair vihito vikalpo
yasmād guṇa-vyatikaro nirupādhikasya
SYNONYMS
ekaḥ-the only one; tvam-Your Lordship; eva-indeed; sat-which is existing, as the effect; asat-which is nonexistent, as the cause; dvayam-both of them; advayam-without duality; ca-and; svarṇam-gold; kṛta-manufactured into different forms; ākṛtam-the original source of gold (the gold mine); iva-like; iha-in this world; na-not; vastu-bhedaḥ-difference in the substance; ajñānataḥ-only because of ignorance; tvayi-unto You; janaiḥ-by the general mass of people; vihitaḥ-it should be done; vikalpaḥ-differentiation; yasmāt-because of; guṇa-vyatikaraḥ-free from the differences created by the material modes of nature; nirupādhikasya-without any material designation.
My dear Lord, Your Lordship alone is the cause and the effect. Therefore, although You appear to be two, You are the absolute one. As there is no difference between the gold of a golden ornament and the gold in a mine, there is no difference between cause and effect; both of them are the same. Only because of ignorance do people concoct differences and dualities. You are free from material contamination, and since the entire cosmos is caused by You and cannot exist without You, it is an effect of Your transcendental qualities. Thus the conception that Brahman is true and the world false cannot be maintained.
Śrīla Viśvanātha Cakravartī Ṭhākura says that the living entities are representations of the Supreme Personality of Godhead's marginal potency whereas the various bodies accepted by the living entities are products of the material energy. Thus the body is considered material, and the soul is considered spiritual. The origin of them both, however, is the same Supreme Personality of Godhead. As the Lord explains in Bhagavad-gītā (7.4–5):
bhūmir āpo 'nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā
apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat
"Earth, water, fire, air, ether, mind, intelligence and false ego-all together these eight comprise My separated material energies. But besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of all living entities who are struggling with material nature and are sustaining the universe." Thus both matter and the living entities are manifestations of energy of the Supreme Lord. Since the energy and the energetic are not different and since the material and marginal energies are both energies of the supreme energetic, the Supreme Lord, ultimately the Supreme Personality of Godhead is everything. In this regard, the example may be given of gold that has not been molded and gold that has been molded into various ornaments. A gold earring and the gold in a mine are different only as cause and effect; otherwise they are the same. The Vedānta-sūtra describes that Brahman is the cause of everything. Janmādy asya yataḥ [SB 1.1.1]. Everything is born of the Supreme Brahman, from which everything emanates as different energies. None of these energies, therefore, should be considered false. The Māyāvādīs' differentiation between Brahman and māyā is only due to ignorance.
Śrīmad Vīrarāghava Ācārya, in his Bhāgavata-candra-candrikā, describes the Vaiṣṇava philosophy as follows. The cosmic manifestation is described as sat and asat, as cit and acit. Matter is acit, and the living force is cit, but their origin is the Supreme Personality of Godhead, in whom there is no difference between matter and spirit. According to this conception, the cosmic manifestation, consisting of both matter and spirit, is not different from the Supreme Personality of Godhead. Idaṁ hi viśvaṁ bhagavān ivetaraḥ: "This cosmic manifestation is also the Supreme Personality of Godhead, although it appears different from Him." In Bhagavad-gītā (9.4) the Lord says:
mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ
"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." Thus although someone may say that the Supreme Person is different from the cosmic manifestation, actually He is not. The Lord says, mayā tatam idaṁ sarvam: "In My impersonal feature I am spread throughout the world." Therefore, this world is not different from Him. The difference is a difference in names. For example, whether we speak of gold earrings, gold bangles or gold necklaces, ultimately they are all gold. In a similar way, all the different manifestations of matter and spirit are ultimately one in the Supreme Personality of Godhead. ekam evādvitīyaṁ brahma. This is the Vedic version (Chāndogya Upaniṣad 6.2.1). There is oneness because everything emanates from the Supreme Brahman. The example already given is that there is no difference between a golden earring and the gold mine as it is. The Vaiśeṣika philosophers, however, because of their Māyāvāda conception, create differences. They say, brahma satyaṁ jagan mithyā: "The Absolute Truth is real, and the cosmic manifestation is false." But why should the jagat be considered mithyā? The jagat is an emanation from Brahman. Therefore the jagat is also truth.
Vaiṣṇavas, therefore, do not consider the jagat to be mithyā; rather, they regard everything as reality in connection with the Supreme Personality of Godhead.
anāsaktasya viṣayān
yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe
yuktaṁ vairāgyam ucyate
prāpañcikatayā buddhyā
hari-sambandhi-vastunaḥ
mumukṣubhiḥ parityāgo
vairāgyaṁ phalgu kathyate
"Things should be accepted for the Lord's service and not for one's personal sense gratification. If one accepts something without attachment and accepts it because it is related to Kṛṣṇa, one's renunciation is called yuktaṁ vairāgyam. Whatever is favorable for the rendering of service to the Lord should be accepted and should not be rejected as a material thing." (Bhakti-rasāmṛta-sindhu 1.2.255–256) The jagat should not be rejected as mithyā. It is truth, and the truth is realized when everything is engaged in the service of the Lord. A flower accepted for one's sense gratification is material, but when the same flower is offered to the Supreme Personality of Godhead by a devotee, it is spiritual. Food taken and cooked for oneself is material, but food cooked for the Supreme Lord is spiritual prasāda. This is a question of realization. Actually, everything is given by the Supreme Personality of Godhead, and therefore everything is spiritual, but those who are not advanced in proper knowledge make distinctions because of the interactions of the three modes of material nature. In this regard, Śrīla Jīva Gosvāmī says that although the sun is the only light, the sunshine, which is exhibited in seven colors, and darkness, which is the absence of sunshine, are not different from the sun, for without the existence of the sun such differentiations cannot exist. There may be varied nomenclature because of different conditions, but they are all the sun. The purāṇas therefore say:
eka-deśa-sthitasyāgner
jyotsnā vistāriṇī yathā
parasya brahmaṇaḥ śaktis
tathedam akhilaṁ jagat
"Just as the illumination of a fire, which is situated in one place, is spread all over, the energies of the Supreme Personality of Godhead, Parabrahman, are spread all over this universe." (Viṣṇu Purāṇa 1.22.53) Materially, we can directly perceive the sunshine spreading itself according to different names and activities, but ultimately the sun is one. Similarly, sarvaṁ khalv idaṁ brahma: everything is an expansion of the Supreme Brahman. Therefore, the Supreme Lord is everything, and He is one without differentiation. There is no existence separate from the Supreme Personality of Godhead.
TEXT 9
tvāṁ brahma kecid avayanty uta dharmam eke
eke paraṁ sad-asatoḥ puruṣaṁ pareśam
anye 'vayanti nava-śakti-yutaṁ paraṁ tvāṁ
kecin mahā-puruṣam avyayam ātma-tantram
SYNONYMS
tvām-You; brahma-the supreme truth, the Absolute Truth, Brahman; kecit-some people, namely the group of Māyāvādīs known as the Vedāntists; avayanti-consider; uta-certainly; dharmam-religion; eke-some others; eke-some others; param-transcendental; sat-asatoḥ-to both cause and effect; puruṣam-the Supreme person; pareśam-the supreme controller; anye-others; avayanti-describe; nava-śakti-yutam-endowed with nine potencies; param-transcendental; tvām-unto You; kecit-some; mahā-puruṣam-the Supreme Personality of Godhead; avyayam-without loss of energy; ātma-tantram-supremely independent.
Those who are known as the impersonalist Vedāntists regard You as the impersonal Brahman. Others, known as the Mīmāṁsaka philosophers, regard You as religion. The Sāṅkhya philosophers regard You as the transcendental person who is beyond prakṛti and puruṣa and who is the controller of even the demigods. The followers of the codes of devotional service known as the Pañcarātras regard You as being endowed with nine different potencies. And the Patañjala philosophers, the followers of Patañjali Muni, regard You as the supreme independent Personality of Godhead, who has no equal or superior.
TEXT 10
nāhaṁ parāyur ṛṣayo na marīci-mukhyā
jānanti yad-viracitaṁ khalu sattva-sargāḥ
yan-māyayā muṣita-cetasa īśa daitya-
martyādayaḥ kim uta śaśvad-abhadra-vṛttāḥ
SYNONYMS
na-neither; aham-I; para-āyuḥ-that personality who lives for millions and millions of years (Lord Brahmā); ṛṣayaḥ-the seven ṛṣis of the seven planets; na-nor; marīci-mukhyāḥ-headed by Marīci Ṛṣi; jānanti-know; yat-by whom (the Supreme Lord); viracitam-this universe, which has been created; khalu-indeed; sattva-sargāḥ-although born in the mode of material goodness; yat-māyayā-by the influence of whose energy; muṣita-cetasaḥ-their hearts are bewildered; īśa-O my Lord; daitya-the demons; martya-ādayaḥ-the human beings and others; kim uta-what to speak of; śaśvat-always; abhadra-vṛttāḥ-influenced by the base qualities of material nature.
O my Lord, I, who am considered to be the best of the demigods, and Lord Brahmā and the great ṛṣis, headed by Marīci, are born of the mode of goodness. Nonetheless, we are bewildered by Your illusory energy and cannot understand what this creation is. Aside from us, what is to be said of others, like the demons and human beings, who are in the base modes of material nature [rajo-guṇa and tamo-guṇa]? How will they know You?
Factually speaking, even those who are situated in the material mode of goodness cannot understand the position of the Supreme Personality of Godhead. What then is to be said of those who are situated in rajo-guṇa and tamo-guṇa, the base qualities of material nature? How can we even imagine the Supreme Personality of Godhead? There are so many philosophers trying to understand the Absolute Truth, but since they are situated in the base qualities of material nature and are addicted to so many bad habits, like drinking, meat-eating, illicit sex and gambling, how can they conceive of the Supreme Personality of Godhead? For them it is impossible. For the present day, the pāñcarātrikī-vidhi as enunciated by Nārada Muni is the only hope. Śrīla Rūpa Gosvāmī, therefore, has quoted the following verse from the Brahma-yāmala:
śruti-smṛti-purāṇādi-
pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir
utpātāyaiva kalpate
[BRS śruti-smṛti-purāṇādi-
pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir
utpātāyaiva kalpate
"Devotional service of the Lord that ignores the authorized Vedic literatures like the Upaniṣads, Purāṇas and Nārada-pañcarātra is simply an unnecessary disturbance in society." Bhakti-rasāmṛta-sindhu 1.2.1011.2.101]
"Devotional service of the Lord that ignores the authorized Vedic literatures like the Upaniṣads, purāṇas and Nārada-pañcarātra is simply an unnecessary disturbance in society." (Bhakti-rasāmṛta-sindhu 1.2.101) Those who are very advanced in knowledge and are situated in the mode of goodness follow the Vedic instructions of the śruti and smṛti and other religious scriptures, including the pāñcarātrikī-vidhi. Without understanding the Supreme Personality of Godhead in this way, one only creates a disturbance. In this age of Kali, so many gurus have sprung up, and because they do not refer to the śruti-smṛti-purāṇādi-pañcarātrika-vidhi [BRS śruti-smṛti-purāṇādi-
pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir
utpātāyaiva kalpate
"Devotional service of the Lord that ignores the authorized Vedic literatures like the Upaniṣads, Purāṇas and Nārada-pañcarātra is simply an unnecessary disturbance in society." Bhakti-rasāmṛta-sindhu 1.2.1011.2.101], they are creating a great disturbance in the world in regard to understanding the Absolute Truth. However, those who follow the pāñcarātrikī-vidhi under the guidance of a proper spiritual master can understand the Absolute Truth. It is said, pañcarātrasya kṛtsnasya vaktā tu bhagavān svayam: the pañcarātra system is spoken by the Supreme Personality of Godhead, just like Bhagavad-gītā. Vāsudeva-śaraṇā vidur añjasaiva: the truth can be understood only by one who has taken shelter of the lotus feet of Vāsudeva.
bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ
"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." (Bg. 7.19) Only those who have surrendered to the lotus feet of Vāsudeva can understand the Absolute Truth.
vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam
"By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world." (Bhāg. 1.2.7) Therefore, Vāsudeva, Bhagavān Śrī Kṛṣṇa, personally teaches in Bhagavad-gītā:
sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
"Abandon all varieties of religion and just surrender unto Me." (Bg. 18.66)
bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
"One can understand the Supreme Personality as He is only by devotional service." (Bg. 18.55) The Supreme Personality of Godhead is not properly understood even by Lord Śiva or Lord Brahmā, what to speak of others, but He can be understood by the process of bhakti-yoga.
mayy āsakta-manāḥ pārtha
yogaṁ yuñjan mad-āśrayaḥ
asaṁśayaṁ samagraṁ māṁ
yathā jñāsyasi tac chṛṇu
(Bg. 7.1)
If one practices bhakti-yoga by taking shelter of Vāsudeva, Kṛṣṇa, simply by hearing Vāsudeva speak about Himself, one can understand everything about Him. Indeed, one can understand Him completely (samagram).
TEXT 11
sa tvaṁ samīhitam adaḥ sthiti-janma-nāśaṁ
bhūtehitaṁ ca jagato bhava-bandha-mokṣau
vāyur yathā viśati khaṁ ca carācarākhyaṁ
sarvaṁ tad-ātmakatayāvagamo 'varuntse
SYNONYMS
saḥ-Your Lordship; tvam-the Supreme Personality of Godhead; samīhitam-which has been created (by You); adaḥ-of this material cosmic manifestation; sthiti-janma-nāśam-creation, maintenance and annihilation; bhūta-of the living entities; īhitam ca-and the different activities or endeavors; jagataḥ-of the whole world; bhava-bandha-mokṣau-in being implicated and being liberated from material complications; vāyuḥ-the air; yathā-as; viśati-enters; kham-in the vast sky; ca-and; cara-acara-ākhyam-and everything, moving and nonmoving; sarvam-everything; tat-that; ātmakatayā-because of Your presence; avagamaḥ-everything is known to You; avaruntse-You are all-pervading and therefore know everything.
My Lord, You are the supreme knowledge personified. You know everything about this creation and its beginning, maintenance and annihilation, and You know all the endeavors made by the living entities, by which they are either implicated in this material world or liberated from it. As the air enters the vast sky and also enters the bodies of all moving and nonmoving entities, You are present everywhere, and therefore You are the knower of all.
As stated in the Brahma-saṁhitā:
eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ
yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ
aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"I worship the Personality of Godhead, Govinda, who by one of His plenary portions enters the existence of every universe and every atomic particle and thus manifests His infinite energy unlimitedly throughout the material creation." (Brahma-saṁhitā 5.35)
ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Rādhā, who resembles His own spiritual figure and who embodies the ecstatic potency [hlādinī]. Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa." (Brahma-saṁhitā 5.37)
Although Govinda is always present in His abode (goloka eva nivasati), He is simultaneously present everywhere. Nothing is unknown to Him, and nothing can be hidden from Him. The example given here compares the Lord to the air, which is within the vast sky and within every body but still is different from everything.
TEXT 12
avatārā mayā dṛṣṭā
ramamāṇasya te guṇaiḥ
so 'haṁ tad draṣṭum icchāmi
yat te yoṣid-vapur dhṛtam
SYNONYMS
avatārāḥ-incarnations; mayā-by me; dṛṣṭāḥ-have been seen; ramamāṇasya-while You demonstrate Your various pastimes; te-of You; guṇaiḥ-by the manifestations of transcendental qualities; saḥ-Lord Śiva; aham-I; tat-that incarnation; draṣṭum icchāmi-wish to see; yat-which; te-of You; yoṣit-vapuḥ-the body of a woman; dhṛtam-was accepted.
My Lord, I have seen all kinds of incarnations You have exhibited by Your transcendental qualities, and now that You have appeared as a beautiful young woman, I wish to see that form of Your Lordship.
When Lord Śiva approached Lord Viṣṇu, Lord Viṣṇu inquired about the purpose for Lord Śiva's coming there. Now Lord Śiva discloses his desire. He wanted to see the recent incarnation of Mohinī-mūrti, which Lord Viṣṇu had assumed to distribute the nectar generated from the churning of the ocean of milk.
TEXT 13
yena sammohitā daityāḥ
pāyitāś cāmṛtaṁ surāḥ
tad didṛkṣava āyātāḥ
paraṁ kautūhalaṁ hi naḥ
SYNONYMS
yena-by such an incarnation; sammohitāḥ-were captivated; daityāḥ-the demons; pāyitāḥ-were fed; ca-also; amṛtam-nectar; surāḥ-the demigods; tat-that form; didṛkṣavaḥ-desiring to see; āyātāḥ-we have come here; param-very much; kautūhalam-great eagerness; hi-indeed; naḥ-of ourselves.
My Lord, we have come here desiring to see that form of Your Lordship which You showed to the demons to captivate them completely and in this way enable the demigods to drink nectar. I am very eager to see that form.
TEXT 14
śrī-śuka uvāca
evam abhyarthito viṣṇur
bhagavān śūla-pāṇinā
prahasya bhāva-gambhīraṁ
giriśaṁ pratyabhāṣata
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-in this way; abhyarthitaḥ-being requested; viṣṇuḥ bhagavān-Lord Viṣṇu, the Supreme Personality of Godhead; śūla-pāṇinā-by Lord Śiva, who carries a trident in his hand; prahasya-laughing; bhāva-gambhīram-with serious gravity; giriśam-unto Lord Śiva; pratyabhāṣata-replied.
Śukadeva Gosvāmī said: When Lord Viṣṇu was thus requested by Lord Śiva, who carries a trident in his hand, He smiled with gravity and replied to Lord Śiva as follows.
The Supreme Personality of Godhead, Viṣṇu, is known as Yogeśvara. Yatra yogeśvaraḥ kṛṣṇaḥ. Mystic yogīs want to acquire some power by practicing the yoga system, but Kṛṣṇa, the Supreme Personality of Godhead, is known as the Supreme Lord of all mystic power. Lord Śiva wanted to see the Mohinī-mūrti, which was captivating the entire world, and Lord Viṣṇu was gravely thinking of how to captivate Lord Śiva also. Therefore the word bhāva-gambhīram is used here. The illusory, material energy is represented by Durgādevī, who is the wife of Girīśa, or Lord Śiva. Durgādevī could not captivate Lord Śiva's mind, but now that Lord Śiva wanted to see Lord Viṣṇu's feminine form, Lord Viṣṇu, by His mystic power, would assume a form that would captivate even Lord Śiva. Therefore Lord Viṣṇu was grave and at the same time was smiling.
TEXT 15
śrī-bhagavān uvāca
kautūhalāya daityānāṁ
yoṣid-veṣo mayā dhṛtaḥ
paśyatā sura-kāryāṇi
gate pīyūṣa-bhājane
SYNONYMS
śrī-bhagavān uvāca-the Supreme Personality of Godhead said; kautūhalāya-for the bewildering; daityānām-of the demons; yoṣit-veṣaḥ-the form of a beautiful woman; mayā-by Me; dhṛtaḥ-assumed; paśyatā-seeing that it is necessary for Me; sura-kāryāṇi-for executing the interests of the demigods; gate-having been taken away; pīyūṣa-bhājane-the jug of nectar.
The Supreme Personality of Godhead said: When the demons took away the jug of nectar, I assumed the form of a beautiful woman to bewilder them by directly cheating them and thus to act in the interest of the demigods.
When the Supreme Personality of Godhead assumed the form of the beautiful woman Mohinī-mūrti, the demons were certainly captivated, but the demigods present were not. In other words, those who maintain a demoniac mentality are bewildered by the beauty of a woman, but those who are advanced in Kṛṣṇa consciousness, or even those on the platform of goodness, are not bewildered. The Supreme Personality of Godhead knew that because Lord Śiva is not an ordinary person, he cannot be bewildered even by the most beautiful woman. Cupid himself tried to invoke Lord Śiva's lusty desires in the presence of Pārvatī, but Lord Śiva was never agitated. Rather, the blazing fire from Lord Śiva's eyes turned Cupid to ashes. Therefore, Lord Viṣṇu had to think twice about what kind of beautiful form would bewilder even Lord Śiva. Consequently He was smiling gravely, as stated in the previous verse (prahasya bhāva-gambhīram). A beautiful woman generally cannot induce Lord Śiva to be lusty, but Lord Viṣṇu was considering whether there was any form of woman who could enchant him.
TEXT 16
tat te 'haṁ darśayiṣyāmi
didṛkṣoḥ sura-sattama
kāmināṁ bahu mantavyaṁ
saṅkalpa-prabhavodayam
SYNONYMS
tat-that; te-unto you; aham-I; darśayiṣyāmi-shall show; didṛkṣoḥ-desirous of seeing; sura-sattama-O best of the demigods; kāminām-of persons who are very lusty; bahu-very much; mantavyam-an object of adoration; saṅkalpa-lusty desires; prabhava-udayam-causing to be strongly aroused.
O best of the demigods, I shall now show you My form that is very much appreciated by those who are lusty. Since you want to see that form, I shall reveal it in your presence.
Lord Śiva's desiring to see Lord Viṣṇu reveal the most attractive and beautiful form of a woman was certainly a joking affair. Lord Śiva knew that he could not be agitated by any so-called beautiful woman. "The Daityas may have been bewildered," he thought, "but since even the demigods could not be agitated, what to speak of me, who am the best of all the demigods?" However, because Lord Śiva wanted to see Lord Viṣṇu's form as a woman, Lord Viṣṇu decided to impersonate a woman and show him a form that would immediately put him in an ocean of lusty desires. In effect, therefore, Lord Viṣṇu told Lord Śiva, "I will show you My form as a woman, and if you become agitated by lusty desires, do not blame Me." The attractive features of a woman are appreciated by those who are affected by lusty desires, but those who are above such desires, who are on the platform of Kṛṣṇa consciousness, are very difficult to bewilder. Nonetheless, by the supreme desire of the Personality of Godhead, everything can be done. This was to be a test of whether Lord Śiva could remain unagitated.
TEXT 17
śrī-śuka uvāca
iti bruvāṇo bhagavāṁs
tatraivāntaradhīyata
sarvataś cārayaṁś cakṣur
bhava āste sahomayā
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; bruvāṇaḥ-while speaking; bhagavān-Lord Viṣṇu, the Supreme Personality of Godhead; tatra-there; eva-immediately; antaradhīyata-disappeared from the vision of Lord Śiva and his associates; sarvataḥ-everywhere; cārayan-moving; cakṣuḥ-the eyes; bhavaḥ-Lord Śiva; āste-remained; saha-umayā-with his wife, Umā.
Śukadeva Gosvāmī continued: After speaking in this way, the Supreme Personality of Godhead, Viṣṇu, immediately disappeared, and Lord Śiva remained there with Umā, looking for Him all around with moving eyes.
TEXT 18
tato dadarśopavane vara-striyaṁ
vicitra-puṣpāruṇa-pallava-drume
vikrīḍatīṁ kanduka-līlayā lasad-
dukūla-paryasta-nitamba-mekhalām
SYNONYMS
tataḥ-thereafter; dadarśa-Lord Śiva saw; upavane-in a nice forest; vara-striyam-a very beautiful woman; vicitra-of many varieties; puṣpa-flowers; aruṇa-pink; pallava-leaves; drume-in the midst of the trees; vikrīḍatīm-engaged in playing; kanduka-with a ball; līlayā-by pastimes of playing; lasat-shining; dukūla-by a sari; paryasta-covered; nitamba-on her hips; mekhalām-dressed with a belt.
Thereafter, in a nice forest nearby, full of trees with reddish-pink leaves and varieties of flowers, Lord Śiva saw a beautiful woman playing with a ball. Her hips were covered with a shining sari and ornamented with a belt.
TEXT 19
āvartanodvartana-kampita-stana-
prakṛṣṭa-hāroru-bharaiḥ pade pade
prabhajyamānām iva madhyataś calat-
pada-pravālaṁ nayatīṁ tatas tataḥ
SYNONYMS
āvartana-by the falling down; udvartana-and springing up; kampita-trembling; stana-of the two breasts; prakṛṣṭa-beautiful; hāra-and of garlands; uru-bharaiḥ-because of the heavy load; pade pade-at every step; prabhajyamānām iva-as if breaking; madhyataḥ-in the middle portion of the body; calat-moving like that; pada-pravālam-feet reddish like coral; nayatīm-moving; tataḥ tataḥ-here and there.
Because the ball was falling down and bouncing up, as She played with it Her breasts trembled, and because of the weight of those breasts and Her heavy flower garlands, Her waist appeared to be all but breaking at every step, as Her two soft feet, which were reddish like coral, moved here and there.
TEXT 20
dikṣu bhramat-kanduka-cāpalair bhṛśaṁ
prodvigna-tārāyata-lola-locanām
sva-karṇa-vibhrājita-kuṇḍalollasat-
kapola-nīlālaka-maṇḍitānanām
SYNONYMS
dikṣu-in all directions; bhramat-moving; kanduka-of the ball; cāpalaiḥ-restlessness; bhṛśam-now and then; prodvigna-full of anxieties; tāra-eyes; āyata-broad; lola-restless; locanām-with such eyes; sva-karṇa-on Her own two ears; vibhrājita-illuminating; kuṇḍala-earrings; ullasat-shining; kapola-cheeks; nīla-bluish; alaka-with hair; maṇḍita-was decorated; ānanām-face.
The woman's face was decorated by broad, beautiful, restless eyes, which moved as the ball bounced here and there from Her hand. The two brilliant earrings on Her ears decorated Her shining cheeks like bluish reflections, and the hair scattered on Her face made Her even more beautiful to see.
TEXT 21
ślathad dukūlaṁ kabarīṁ ca vicyutāṁ
sannahyatīṁ vāma-kareṇa valgunā
vinighnatīm anya-kareṇa kandukaṁ
vimohayantīṁ jagad-ātma-māyayā
SYNONYMS
ślathat-slipping or slackening; dukūlam-the sari; kabarīm ca-and the hair on the head; vicyutām-being slackened and scattered; sannahyatīm-trying to bind; vāma-kareṇa-with the left hand; valgunā-very beautifully attractive; vinighnatīm-striking; anya-kareṇa-with the right hand; kandukam-the ball; vimohayantīm-in this way captivating everyone; jagat-the whole world; ātma-māyayā-by the spiritual potency, the internal energy.
As She played with the ball, the sari covering Her body became loose, and Her hair scattered. She tried to bind Her hair with Her beautiful left hand, and at the same time She played with the ball by striking it with Her right hand. This was so attractive that the Supreme Lord, by His internal potency, in this way captivated everyone.
In Bhagavad-gītā (7.14) it is said, daivī hy eṣā guṇa-mayī mama māyā duratyayā: the external potency of the Supreme Personality of Godhead is extremely strong. Indeed, everyone is fully captivated by her activities. Lord Śambhu (Śiva) was not to be captivated by the external potency, but because Lord Viṣṇu wanted to captivate Him also, He exhibited His internal potency to act the way that His external potency acts to captivate ordinary living entities. Lord Viṣṇu can captivate anyone, even such a strong personality as Lord Śambhu.
TEXT 22
tāṁ vīkṣya deva iti kanduka-līlayeṣad-
vrīḍāsphuṭa-smita-visṛṣṭa-kaṭākṣa-muṣṭaḥ
strī-prekṣaṇa-pratisamīkṣaṇa-vihvalātmā
nātmānam antika umāṁ sva-gaṇāṁś ca veda
SYNONYMS
tām-Her; vīkṣya-after observing; devaḥ-Lord Śambhu; iti-in this way; kanduka-līlayā-by playing with the ball; īṣat-slight; vrīḍā-by bashfulness; asphuṭa-not very distinct; smita-with smiling; visṛṣṭa-sent; kaṭākṣa-muṣṭaḥ-defeated by the glances; strī-prekṣaṇa-by glancing at that beautiful woman; pratisamīkṣaṇa-and by constantly being watched by Her; vihvala-ātmā-whose mind was agitated; na-not; ātmānam-himself; antike-(situated) nearby; umām-his wife, mother Umā; sva-gaṇān ca-and his associates; veda-Lord Śiva could understand.
While Lord Śiva observed the beautiful woman playing with the ball, She sometimes glanced at him and slightly smiled in bashfulness. As he looked at the beautiful woman and She watched him, he forgot both himself and Umā, his most beautiful wife, as well as his associates nearby.
The material bondage of this world is that a beautiful woman can captivate a handsome man and that a handsome man can captivate a beautiful woman. Such are the affairs that began when Lord Śiva observed the beautiful girl playing with the ball. In such activities, the influence of Cupid is very prominent. As both parties move their eyebrows and glance at one another, their lusty desires increase more and more. Such reciprocations of lusty desire took place between Lord Śiva and the beautiful woman, even though Umā and Lord Śiva's associates were by Lord Śiva's side. Such is the attraction between man and woman in the material world. Lord Śiva was supposed to be above all this attraction, but he was victimized by the captivating power of Lord Viṣṇu. Ṛṣabhadeva thus explains the nature of lusty attraction:
puṁsaḥ striyā mithunī-bhāvam etaṁ
tayor mitho hṛdaya-granthim āhuḥ
ato gṛha-kṣetra-sutāpta-vittair
janasya moho 'yam ahaṁ mameti
"The attraction between male and female is the basic principle of material existence. On the basis of this misconception, which ties together the hearts of the male and female, one becomes attracted to his body, home, property, children, relatives and wealth. In this way one increases life's illusions and thinks in terms of 'I and mine.' " (Bhāg. 5.5.8) When a man and woman exchange feelings of lust, both of them are victimized, and thus they are bound to this material world in various ways.
TEXT 23
tasyāḥ karāgrāt sa tu kanduko yadā
gato vidūraṁ tam anuvrajat-striyāḥ
vāsaḥ sasūtraṁ laghu māruto 'harad
bhavasya devasya kilānupaśyataḥ
SYNONYMS
tasyāḥ-of the beautiful woman; kara-agrāt-from the hand; saḥ-that; tu-but; kandukaḥ-the ball; yadā-when; gataḥ-had gone; vidūram-far off; tam-that ball; anuvrajat-began to follow; striyāḥ-of that woman; vāsaḥ-the covering dress; sa-sūtram-with the belt; laghu-because of being very fine; mārutaḥ-the breeze; aharat-blew away; bhavasya-while Lord Śiva; devasya-the chief demigod; kila-indeed; anupaśyataḥ-was always looking.
When the ball leaped from Her hand and fell at a distance, the woman began to follow it, but as Lord Śiva observed these activities, a breeze suddenly blew away the fine dress and belt that covered her.
TEXT 24
evaṁ tāṁ rucirāpāṅgīṁ
darśanīyāṁ manoramām
dṛṣṭvā tasyāṁ manaś cakre
viṣajjantyāṁ bhavaḥ kila
SYNONYMS
evam-in this way; tām-Her; rucira-apāṅgīm-possessing all attractive features; darśanīyām-pleasing to see; manoramām-beautifully formed; dṛṣṭvā-seeing; tasyām-upon Her; manaḥ cakre-thought; viṣajjantyām-to be attracted by him; bhavaḥ-Lord Śiva; kila-indeed.
Thus Lord Śiva saw the woman, every part of whose body was beautifully formed, and the beautiful woman also looked at him. Therefore, thinking that She was attracted to him, Lord Śiva became very much attracted to Her.
Lord Śiva was observing every part of the woman's body, and She was also glancing at him with restless eyes. Thus Śiva thought that She was also attracted to him, and now he wanted to touch Her.
TEXT 25
tayāpahṛta-vijñānas
tat-kṛta-smara-vihvalaḥ
bhavānyā api paśyantyā
gata-hrīs tat-padaṁ yayau
SYNONYMS
tayā-by Her; apahṛta-taken away; vijñānaḥ-good sense; tat-kṛta-done by Her; smara-by the smiling; vihvalaḥ-having become mad for Her; bhavānyāḥ-while Bhavānī, the wife of Lord Śiva; api-although; paśyantyāḥ-was seeing all these incidents; gata-hrīḥ-bereft of all shame; tat-padam-to the place where She was situated; yayau-went.
Lord Śiva, his good sense taken away by the woman because of lusty desires to enjoy with Her, became so mad for Her that even in the presence of Bhavānī he did not hesitate to approach Her.
TEXT 26
sā tam āyāntam ālokya
vivastrā vrīḍitā bhṛśam
nilīyamānā vṛkṣeṣu
hasantī nānvatiṣṭhata
SYNONYMS
sā-that woman; tam-Lord Śiva; āyāntam-who was coming near; ālokya-seeing; vivastrā-She was naked; vrīḍitā-very bashful; bhṛśam-so much; nilīyamānā-was hiding; vṛkṣeṣu-among the trees; hasantī-smiling; na-not; anvatiṣṭhata-stood in one place.
The beautiful woman was already naked, and when She saw Lord Śiva coming toward Her, She became extremely bashful. Thus She kept smiling, but She hid Herself among the trees and did not stand in one place.
TEXT 27
tām anvagacchad bhagavān
bhavaḥ pramuṣitendriyaḥ
kāmasya ca vaśaṁ nītaḥ
kareṇum iva yūthapaḥ
SYNONYMS
tām-Her; anvagacchat-followed; bhagavān-Lord Śiva; bhavaḥ-known as Bhava; pramuṣita-indriyaḥ-whose senses were agitated; kāmasya-of lusty desires; ca-and; vaśam-victimized; nītaḥ-having become; kareṇum-a female elephant; iva-just as; yūthapaḥ-a male elephant.
His senses being agitated, Lord Śiva, victimized by lusty desires, began to follow Her, just as a lusty elephant follows a she-elephant.
TEXT 28
so 'nuvrajyātivegena
gṛhītvānicchatīṁ striyam
keśa-bandha upānīya
bāhubhyāṁ pariṣasvaje
SYNONYMS
saḥ-Lord Śiva; anuvrajya-following Her; ati-vegena-with great speed; gṛhītvā-catching; anicchatīm-although She was not willing to be caught; striyam-the woman; keśa-bandhe-on the cluster of hair; upānīya-dragging Her near; bāhubhyām-with his arms; pariṣasvaje-embraced Her.
After following Her with great speed, Lord Śiva caught Her by the braid of Her hair and dragged Her near him. Although She was unwilling, he embraced Her with his arms.
TEXTS 29–30
sopagūḍhā bhagavatā
kariṇā kariṇī yathā
itas tataḥ prasarpantī
viprakīrṇa-śiroruhā
ātmānaṁ mocayitvāṅga
surarṣabha-bhujāntarāt
prādravat sā pṛthu-śroṇī
māyā deva-vinirmitā
SYNONYMS
sā-the woman; upagūḍhā-being captured and embraced; bhagavatā-by Lord Śiva; kariṇā-by a male elephant; kariṇī-a she-elephant; yathā-as; itaḥ tataḥ-here and there; prasarpantī-swirling like a snake; viprakīrṇa-scattered; śiroruhā-all the hair on Her head; ātmānam-Herself; mocayitvā-releasing; aṅga-O King; sura-ṛṣabha-of the best of the demigods (Lord Śiva); bhuja-antarāt-from the entanglement in the midst of the arms; prādravat-began to run very fast; sā-She; pṛthu-śroṇī-bearing very large hips; māyā-internal potency; deva-vinirmitā-exhibited by the Supreme Personality of Godhead.
Being embraced by Lord Śiva like a female elephant embraced by a male, the woman, whose hair was scattered, swirled like a snake. O King, this woman, who had large, high hips, was a woman of yogamāyā presented by the Supreme Personality of Godhead. She released Herself somehow or other from the fond embrace of Lord Śiva's arms and ran away.
TEXT 31
tasyāsau padavīṁ rudro
viṣṇor adbhuta-karmaṇaḥ
pratyapadyata kāmena
vairiṇeva vinirjitaḥ
SYNONYMS
tasya-of He who is the Supreme Lord; asau-Lord Śiva; padavīm-the place; rudraḥ-Lord Śiva; viṣṇoḥ-of Lord Viṣṇu; adbhuta-karmaṇaḥ-of He who acts very wonderfully; pratyapadyata-began to follow; kāmena-by lusty desire; vairiṇā iva-as if by an enemy; vinirjitaḥ-being harassed.
As if harassed by an enemy in the form of lusty desires, Lord Śiva followed the path of Lord Viṣṇu, who acts very wonderfully and who had taken the form of Mohinī.
Lord Śiva cannot be victimized by māyā. Therefore it is to be understood that Lord Śiva was being thus harassed by Lord Viṣṇu's internal potency. Lord Viṣṇu can perform many wonderful activities through His various potencies.
parāsya śaktir vividhaiva śrūyate
svābhāvikī jñāna-bala-kriyā ca
(Śvetāśvatara Upaniṣad 6.8)
The Supreme Lord has various potencies, by which He can act very efficiently. To do anything expertly, He doesn't even need to contemplate. Since Lord Śiva was being harassed by the woman, it is to be understood that this was being done not by a woman but by Lord Viṣṇu Himself.
TEXT 32
tasyānudhāvato retaś
caskandāmogha-retasaḥ
śuṣmiṇo yūthapasyeva
vāsitām anudhāvataḥ
SYNONYMS
tasya-of him (Lord Śiva); anudhāvataḥ-who was following; retaḥ-the semen; caskanda-discharged; amogha-retasaḥ-of that person whose discharge of semen never goes in vain; śuṣmiṇaḥ-mad; yūthapasya-of a male elephant; iva-just like; vāsitām-to a female elephant able to conceive pregnancy; anudhāvataḥ-following.
Just as a maddened bull elephant follows a female elephant who is able to conceive pregnancy, Lord Śiva followed the beautiful woman and discharged semen, even though his discharge of semen never goes in vain.
TEXT 33
yatra yatrāpatan mahyāṁ
retas tasya mahātmanaḥ
tāni rūpyasya hemnaś ca
kṣetrāṇy āsan mahī-pate
SYNONYMS
yatra-wherever; yatra-and wherever; apatat-fell; mahyām-on the surface of the world; retaḥ-the semen; tasya-of him; mahā-ātmanaḥ-of the great personality (Lord Śiva); tāni-all those places; rūpyasya-of silver; hemnaḥ-of gold; ca-and; kṣetrāṇi-mines; āsan-became; mahī-pate-O King.
O King, wheresoever on the surface of the globe fell the semen of the great personality of Lord Śiva, mines of gold and silver later appeared.
Śrīla Viśvanātha Cakravartī Ṭhākura comments that those who seek gold and silver can worship Lord Śiva for material opulences. Lord Śiva lives under a bael tree and does not even construct a house in which to dwell, but although he is apparently poverty-stricken, his devotees are sometimes opulently endowed with large quantities of silver and gold. Parīkṣit Mahārāja later asks about this, and Śukadeva Gosvāmī replies.
TEXT 34
sarit-saraḥsu śaileṣu
vaneṣūpavaneṣu ca
yatra kva cāsann ṛṣayas
tatra sannihito haraḥ
SYNONYMS
sarit-near the shores of the rivers; saraḥsu-and near the lakes; śaileṣu-near the mountains; vaneṣu-in the forests; upavaneṣu-in the gardens or small forests; ca-also; yatra-wherever; kva-anywhere; ca-also; āsan-were exiting; ṛṣayaḥ-great sages; tatra-there; sannihitaḥ-was present; haraḥ-Lord Śiva.
Following Mohinī, Lord Śiva went everywhere-near the shores of the rivers and lakes, near the mountains, near the forests, near the gardens, and wherever there lived great sages.
Śrīla Viśvanātha Cakravartī Ṭhākura remarks that Mohinī-mūrti dragged Lord Śiva to so many places, especially to where the great sages lived, to instruct the sages that their Lord Śiva had become mad for a beautiful woman. Thus although they were all great sages and saintly persons, they should not think themselves free, but should remain extremely cautious about beautiful women. No one should think himself liberated in the presence of a beautiful woman. The śāstras enjoin:
mātrā svasrā duhitrā vā
nāviviktāsano bhavet
balavān indriya-grāmo
vidvāṁsam api karṣati
"One should not stay in a solitary place with a woman, even if she be his mother, sister or daughter, for the senses are so uncontrollably powerful that in the presence of a woman one may become agitated, even if he is very learned and advanced." (Bhāg. 9.19.17)
TEXT 35
skanne retasi so 'paśyad
ātmānaṁ deva-māyayā
jaḍīkṛtaṁ nṛpa-śreṣṭha
sannyavartata kaśmalāt
SYNONYMS
skanne-when fully discharged; retasi-the semen; saḥ-Lord Śiva; apaśyat-saw; ātmānam-his own self; deva-māyayā-by the māyā of the Supreme Personality of Godhead; jaḍīkṛtam-had become victimized as a fool; nṛpa-śreṣṭha-O best of kings (Mahārāja Parīkṣit); sannyavartata-restrained himself further; kaśmalāt-from illusion.
O Mahārāja Parīkṣit, best of kings, when Lord Śiva had fully discharged semen, he could see how he himself had been victimized by the illusion created by the Supreme Personality of Godhead. Thus he restrained himself from any further māyā.
Once one is agitated by lusty desires upon seeing a woman, those desires increase more and more, but when semen is discharged in the act of sex, the lusty desires diminish. The same principle acted upon Lord Śiva. He was allured by the beautiful woman Mohinī-mūrti, but when his semen had been fully discharged, he came to his senses and realized how he had been victimized as soon as he saw the woman in the forest. If one is trained to protect his semen by observing celibacy, naturally he is not attracted by the beauty of a woman. If one can remain a brahmacārī, he saves himself so much trouble in material existence. Material existence means enjoying the pleasure of sexual intercourse (yan maithunādi-gṛhamedhi-sukham [SB 7.9.45]). If one is educated about sex life and is trained to protect his semen, he is saved from the danger of material existence.
TEXT 36
athāvagata-māhātmya
ātmano jagad-ātmanaḥ
aparijñeya-vīryasya
na mene tad u hādbhutam
SYNONYMS
atha-thus; avagata-being fully convinced about; māhātmyaḥ-the greatness; ātmanaḥ-of himself; jagat-ātmanaḥ-and of the Supreme Personality of Godhead; aparijñeya-vīryasya-who has unlimited potency; na-not; mene-did consider; tat-the miraculous activities of the Supreme Personality of Godhead in bewildering him; u ha-certainly; adbhutam-as wonderful.
Thus Lord Śiva could understand his position and that of the Supreme Personality of Godhead, who has unlimited potencies. Having reached this understanding, he was not at all surprised by the wonderful way Lord Viṣṇu had acted upon him.
The Supreme Personality of Godhead is known as all-powerful because no one can excel Him in any activity. In Bhagavad-gītā (7.7) the Lord says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: "O conqueror of wealth, there is no truth superior to Me." No one can equal the Lord or be greater than Him, for He is the master of everyone. As stated in Caitanya-caritāmṛta (Ādi 5.142), ekale īśvara kṛṣṇa, āra saba bhṛtya. The Supreme Personality of Godhead, Kṛṣṇa, is the only master of everyone, including even Lord Śiva, what to speak of others. Lord Śiva was already aware of the supreme power of Lord Viṣṇu, but when he was actually put into bewilderment, he felt proud to have such an exalted master.
TEXT 37
tam aviklavam avrīḍam
ālakṣya madhusūdanaḥ
uvāca parama-prīto
bibhrat svāṁ pauruṣīṁ tanum
SYNONYMS
tam-him (Lord Śiva); aviklavam-without being agitated by the incident that had taken place; avrīḍam-without being ashamed; ālakṣya-seeing; madhu-sūdanaḥ-the Supreme Personality of Godhead, who is known as Madhusūdana, the killer of the demon Madhu; uvāca-said; parama-prītaḥ-being very pleased; bibhrat-assuming; svām-His own; pauruṣīm-original; tanum-form.
Seeing Lord Śiva unagitated and unashamed, Lord Viṣṇu [Madhusūdana] was very pleased. Thus He resumed His original form and spoke as follows.
Although Lord Śiva was aghast at the potency of Lord Viṣṇu, he did not feel ashamed. Rather, he was proud to be defeated by Lord Viṣṇu. Nothing is hidden from the Supreme Personality of Godhead, for He is in everyone's heart. Indeed, the Lord says in Bhagavad-gītā (15.15), sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: "I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." Whatever happened had taken place under the direction of the Supreme Personality of Godhead, and therefore there was no cause to be sorry or ashamed. Although Lord Śiva is never defeated by anyone, when defeated by Lord Viṣṇu he felt proud that he had such an exalted and powerful master.
TEXT 38
śrī-bhagavān uvāca
diṣṭyā tvaṁ vibudha-śreṣṭha
svāṁ niṣṭhām ātmanā sthitaḥ
yan me strī-rūpayā svairaṁ
mohito 'py aṅga māyayā
SYNONYMS
śrī-bhagavān uvāca-the Supreme Personality of Godhead said; diṣṭyā-all auspiciousness; tvam-unto you; vibudha-śreṣṭha-O best of all the demigods; svām-in your own; niṣṭhām-fixed situation; ātmanā-of your own self; sthitaḥ-you are situated; yat-as; me-Mine; strī-rūpayā-appearance like a woman; svairam-sufficiently; mohitaḥ-enchanted; api-in spite of; aṅga-O Lord Śiva; māyayā-by My potency.
The Supreme Personality of Godhead said: O best of the demigods, although you have been amply harassed because of My potency in assuming the form of a woman, you are established in your position. Therefore, may all good fortune be upon you.
Since Lord Śiva is the best of the demigods, he is the best of all devotees (vaiṣṇavānāṁ yathā śambhuḥ). His exemplary character was therefore praised by the Supreme Personality of Godhead, who gave His benediction by saying, "May all good fortune be upon you." When a devotee becomes a little proud, the Supreme Lord sometimes exhibits His supreme power to dissipate the devotee's misunderstanding. After being amply harassed by Lord Viṣṇu's potency, Lord Śiva resumed his normal, unagitated condition. This is the position of a devotee. A devotee should not be agitated under any circumstances, even in the worst reverses. As confirmed in Bhagavad-gītā (6.22), yasmin sthito na duḥkhena guruṇāpi vicālyate: because of his full faith in the Supreme Personality of Godhead, a devotee is never agitated, even in the greatest trials. This pridelessness is possible only for the first-class devotees, of whom Lord Śambhu is one.
TEXT 39
ko nu me 'titaren māyāṁ
viṣaktas tvad-ṛte pumān
tāṁs tān visṛjatīṁ bhāvān
dustarām akṛtātmabhiḥ
SYNONYMS
kaḥ-what; nu-indeed; me-My; atitaret-can surpass; māyām-illusory energy; viṣaktaḥ-attached to material sense enjoyment; tvat-ṛte-except for you; pumān-person; tān-such conditions; tān-unto the materially attached persons; visṛjatīm-in surpassing; bhāvān-reactions of material activities; dustarām-very difficult to surmount; akṛta-ātmabhiḥ-by persons unable to control their senses.
My dear Lord Śambhu, who within this material world but you can surpass My illusory energy? People are generally attached to sense enjoyment and conquered by its influence. Indeed, the influence of material nature is very difficult for them to surmount.
Of the three chief demigods-Brahmā, Viṣṇu and Maheśvara-all but Viṣṇu are under the influence of māyā. In Caitanya-caritāmṛta, they are described as māyī, which means "under māyā's influence." But even though Lord Śiva associates with māyā, he is not influenced. The living entities are affected by māyā, but although Lord Śiva apparently associates with māyā, he is not affected. In other words, all living entities within this material world except for Lord Śiva are swayed by māyā. Lord Śiva is therefore neither viṣṇu-tattva nor jīva-tattva. He is between the two.
TEXT 40
seyaṁ guṇa-mayī māyā
na tvām abhibhaviṣyati
mayā sametā kālena
kāla-rūpeṇa bhāgaśaḥ
SYNONYMS
sā-that insurmountable; iyam-this; guṇa-mayī-consisting of the three modes of material nature; māyā-illusory energy; na-not; tvām-you; abhibhaviṣyati-will be able to bewilder in the future; mayā-with Me; sametā-joined; kālena-eternal time; kāla-rūpeṇa-in the form of time; bhāgaśaḥ-with her different parts.
The material, external energy [māyā], who cooperates with Me in creation and who is manifested in the three modes of nature, will not be able to bewilder you any longer.
When Lord Śiva was present, his wife, Durgā, was also there. Durgā works in cooperation with the Supreme Personality of Godhead in creating the cosmic manifestation. The Lord says in Bhagavad-gītā (9.10), mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram: "The material energy [prakṛti] works under My direction, O son of Kuntī, and is producing all moving and unmoving beings." Prakṛti is Durgā.
sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā
chāyeva yasya bhuvanāni bibharti durgā
[Bs. 5.44]
The entire cosmos is created by Durgā in cooperation with Lord Viṣṇu in the form of kāla, time. Sa īkṣata lokān nu sṛjā. Sa imāḹ lokān asṛjata. This is the version of the Vedas (Aitareya Upaniṣad 1.1.1–2). Māyā happens to be the wife of Lord Śiva, and thus Lord Śiva is in association with māyā, but Lord Viṣṇu here assures Lord Śiva that this māyā will no longer be able to captivate him.
TEXT 41
śrī-śuka uvāca
evaṁ bhagavatā rājan
śrīvatsāṅkena sat-kṛtaḥ
āmantrya taṁ parikramya
sagaṇaḥ svālayaṁ yayau
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus; bhagavatā-by the Supreme Personality of Godhead; rājan-O King; śrīvatsa-aṅkena-who always carries the mark of Śrīvatsa on His breast; sat-kṛtaḥ-being very much applauded; āmantrya-taking permission from; tam-Him; parikramya-circumambulating; sa-gaṇaḥ-with his associates; sva-ālayam-to his own abode; yayau-went back.
Śukadeva Gosvāmī said: O King, having thus been praised by the Supreme Personality, who bears the mark of Śrīvatsa on His chest, Lord Śiva circumambulated Him. Then, after taking permission from Him, Lord Śiva returned to his abode, Kailāsa, along with his associates.
Śrīla Viśvanātha Cakravartī Ṭhākura remarks that when Lord Śiva was offering obeisances unto Lord Viṣṇu, Lord Viṣṇu arose and embraced him. Therefore the word śrīvatsāṅkena is used here. The mark of Śrīvatsa adorns the chest of Lord Viṣṇu, and therefore when Lord Viṣṇu embraced Lord Śiva while being circumambulated, the Śrīvatsa mark touched Lord Śiva's bosom.
TEXT 42
ātmāṁśa-bhūtāṁ tāṁ māyāṁ
bhavānīṁ bhagavān bhavaḥ
sammatām ṛṣi-mukhyānāṁ
prītyācaṣṭātha bhārata
SYNONYMS
ātma-aṁśa-bhūtām-a potency of the Supreme Soul; tām-unto her; māyām-the illusory energy; bhavānīm-who is the wife of Lord Śiva; bhagavān-the powerful; bhavaḥ-Lord Śiva; sammatām-accepted; ṛṣi-mukhyānām-by the great sages; prītyā-in jubilation; ācaṣṭa-began to address; atha-then; bhārata-O Mahārāja Parīkṣit, descendant of Bharata.
O descendant of Bharata Mahārāja, Lord Śiva, in jubilation, then addressed his wife, Bhavānī, who is accepted by all authorities as the potency of Lord Viṣṇu.
TEXT 43
ayi vyapaśyas tvam ajasya māyāṁ
parasya puṁsaḥ para-devatāyāḥ
ahaṁ kalānām ṛṣabho 'pi muhye
yayāvaśo 'nye kim utāsvatantrāḥ
SYNONYMS
ayi-oh; vyapaśyaḥ-have seen; tvam-you; ajasya-of the unborn; māyām-the illusory energy; parasya puṁsaḥ-of the Supreme Person; para-devatāyāḥ-the Absolute Truth; aham-myself; kalānām-of plenary portions; ṛṣabhaḥ-the chief; api-although; muhye-became bewildered; yayā-by her; avaśaḥ-imperceptibly; anye-others; kim uta-what to speak of; asvatantrāḥ-fully dependent on māyā.
Lord Śiva said: O Goddess, you have now seen the illusory energy of the Supreme Personality of Godhead, who is the unborn master of everyone. Although I am one of the principal expansions of His Lordship, even I was illusioned by His energy. What then is to be said of others, who are fully dependent on māyā?
TEXT 44
yaṁ mām apṛcchas tvam upetya yogāt
samā-sahasrānta upārataṁ vai
sa eṣa sākṣāt puruṣaḥ purāṇo
na yatra kālo viśate na vedaḥ
SYNONYMS
yam-about whom; mām-from me; apṛcchaḥ-inquired; tvam-you; upetya-coming near me; yogāt-from performing mystic yoga; samā-years; sahasra-ante-at the end of one thousand; upāratam-ceasing; vai-indeed; saḥ-He; eṣaḥ-here is; sākṣāt-directly; puruṣaḥ-the Supreme Person; purāṇaḥ-the original; na-not; yatra-where; kālaḥ-eternal time; viśate-can enter; na-nor; vedaḥ-the Vedas.
When I finished performing mystic yoga for one thousand years, you asked me upon whom I was meditating. Now, here is that Supreme Person to whom time has no entrance and who the Vedas cannot understand.
Eternal time enters anywhere and everywhere, but it cannot enter the kingdom of god. Nor can the Vedas understand the Supreme Personality of Godhead. This is an indication of the Lord's being omnipotent, omnipresent and omniscient.
TEXT 45
śrī-śuka uvāca
iti te 'bhihitas tāta
vikramaḥ śārṅga-dhanvanaḥ
sindhor nirmathane yena
dhṛtaḥ pṛṣṭhe mahācalaḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; te-unto you; abhihitaḥ-explained; tāta-my dear King; vikramaḥ-prowess; śārṅga-dhanvanaḥ-of the Supreme Personality of Godhead, who carries the Śārṅga bow; sindhoḥ-of the ocean of milk; nirmathane-in the churning; yena-by whom; dhṛtaḥ-was held; pṛṣṭhe-on the back; mahā-acalaḥ-the great mountain.
Śukadeva Gosvāmī said: My dear King, the person who bore the great mountain on His back for the churning of the ocean of milk is the same Supreme Personality of Godhead, known as Śārṅga-dhanvā. I have now described to you His prowess.
TEXT 46
etan muhuḥ kīrtayato 'nuśṛṇvato
na riṣyate jātu samudyamaḥ kvacit
yad uttamaśloka-guṇānuvarṇanaṁ
samasta-saṁsāra-pariśramāpaham
SYNONYMS
etat-this narration; muhuḥ-constantly; kīrtayataḥ-of one who chants; anuśṛṇvataḥ-and also hears; na-not; riṣyate-annihilated; jātu-at any time; samudyamaḥ-the endeavor; kvacit-at any time; yat-because; uttamaśloka-of the Supreme Personality of Godhead; guṇa-anuvarṇanam-describing the transcendental qualities; samasta-all; saṁsāra-of material existence; pariśrama-misery; apaham-finishing.
The endeavor of one who constantly hears or describes this narration of the churning of the ocean of milk will never be fruitless. Indeed, chanting the glories of the Supreme Personality of Godhead is the only means to annihilate all sufferings in this material world.
TEXT 47
asad-aviṣayam aṅghriṁ bhāva-gamyaṁ prapannān
amṛtam amara-varyān āśayat sindhu-mathyam
kapaṭa-yuvati-veṣo mohayan yaḥ surārīṁs
tam aham upasṛtānāṁ kāma-pūraṁ nato 'smi
SYNONYMS
asat-aviṣayam-not understood by the atheists; aṅghrim-unto the lotus feet of the Supreme Personality of Godhead; bhāva-gamyam-understood by devotees; prapannān-fully surrendered; amṛtam-the nectar; amara-varyān-only unto the demigods; āśayat-gave to drink; sindhu-mathyam-produced from the ocean of milk; kapaṭa-yuvati-veṣaḥ-appearing as a false young girl; mohayan-captivating; yaḥ-He who; sura-arīn-the enemies of the demigods; tam-unto Him; aham-I; upasṛtānām-of the devotees; kāma-pūram-who fulfills all desires; nataḥ asmi-I offer my respectful obeisances.
Assuming the form of a young woman and thus bewildering the demons, the Supreme Personality of Godhead distributed to His devotees, the demigods, the nectar produced from the churning of the ocean of milk. Unto that Supreme Personality of Godhead, who always fulfills the desires of His devotees, I offer my respectful obeisances.
The instruction of this narration concerning the churning of the milk ocean is clearly manifested by the Supreme Personality of Godhead. Although He is equal to everyone, because of natural affection He favors His devotees. The Lord says in Bhagavad-gītā (9.29):
samo 'haṁ sarva-bhūteṣu
na me dveṣyo 'sti na priyaḥ
ye bhajanti tu māṁ bhaktyā
mayi te teṣu cāpy aham
"I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him." This partiality of the Supreme Personality of Godhead is natural. A person cares for his children not because of partiality but in a reciprocation of love. The children depend on the father's affection, and the father affectionately maintains the children. Similarly, because devotees do not know anything but the lotus feet of the Lord, the Lord is always prepared to give protection to His devotees and fulfill their desires. He therefore says, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: "O son of Kuntī, declare it boldly that My devotee never perishes."
Thus end the Bhaktivedanta purports of the Eighth Canto, Twelfth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Mohinī-mūrti Incarnation Bewilders Lord Śiva."
Chapter Thirteen
Description of Future Manus
Of the fourteen Manus, six Manus have already been described. Now, this chapter will consecutively describe each Manu from the seventh to the fourteenth.
The seventh Manu, who is the son of Vivasvān, is known as Śrāddhadeva. He has ten sons, named Ikṣvāku, Nabhaga, Dhṛṣṭa, Śaryāti, Nariṣyanta, Nābhāga, Diṣṭa, Tarūṣa, Pṛṣadhra and Vasumān. In this manvantara, or reign of Manu, among the demigods are the Ādityas, Vasus, Rudras, Viśvedevas, Maruts, Aśvinī-kumāras and Ṛbhus. The king of heaven, Indra, is known as Purandara, and the seven sages are known as Kaśyapa, Atri, Vasiṣṭha, Viśvāmitra, Gautama, Jamadagni and Bharadvāja. During this period of Manu, the Supreme Personality of Godhead Viṣṇu appears from the womb of Aditi in His incarnation as the son of Kaśyapa.
In the period of the eighth Manu, the Manu is Sāvarṇi. His sons are headed by Nirmoka, and among the demigods are the Sutapās. Bali, the son of Virocana, is Indra, and Gālava and Paraśurāma are among the seven sages. In this age of Manu, the incarnation of the Supreme Personality of Godhead appears as Sārvabhauma, the son of Devaguhya and Sarasvatī.
In the period of the ninth Manu, the Manu is Dakṣa-sāvarṇi. His sons are headed by Bhūtaketu, and among the demigods are the Marīcigarbhas. Adbhuta is Indra, and among the seven sages is Dyutimān. In this period of Manu, the incarnation Ṛṣabha is born of Āyuṣmān and Ambudhārā.
In the period of the tenth Manu, the Manu is Brahma-sāvarṇi. Among his sons is Bhūriṣeṇa, and the seven sages are Haviṣmān and others. Among the demigods are the Suvāsanas, and Śambhu is Indra. The incarnation in this period of Manu is Viṣvaksena, who is a friend of Śambhu and who is born from the womb of Viṣūcī in the house of a brāhmaṇa named Viśvasraṣṭā.
In the period of the eleventh Manu, the Manu is Dharma-sāvarṇi, who has ten sons, headed by Satyadharma. Among the demigods are the Vihaṅgamas, Indra is known as Vaidhṛta, and the seven sages are Aruṇa and others. In this manvantara, the incarnation is Dharmasetu, who is born of Vaidhṛtā and Āryaka.
In the period of the twelfth Manu, the Manu is Rudra-sāvarṇi, whose sons are headed by Devavān. The demigods are the Haritas and others, Indra is Ṛtadhāmā, and the seven sages are Tapomūrti and others. The incarnation in this manvantara is Sudhāmā, or Svadhāmā, who is born from the womb of Sunṛtā. His father's name is Satyasahā.
In the period of the thirteenth Manu, the Manu is Deva-sāvarṇi. Among his sons is Citrasena, the demigods are the Sukarmās and others, Indra is Divaspati, and Nirmoka is among the sages. The manvantara-avatāra is Yogeśvara, who is born of Devahotra and Bṛhatī.
In the period of the fourteenth Manu, the Manu is Indra-sāvarṇi. Among his sons are Uru and Gambhīra, the demigods are the Pavitras and others, Indra is Śuci, and among the sages are Agni and Bāhu. The incarnation of this manvantara is known as Bṛhadbhānu. He is born of Satrāyaṇa from the womb of Vitānā.
The total duration of the periods ruled by these Manus is calculated to be one thousand catur-yugas, or 4,300,000 times 1,000 years.
TEXT 1
śrī-śuka uvāca
manur vivasvataḥ putraḥ
śrāddhadeva iti śrutaḥ
saptamo vartamāno yas
tad-apatyāni me śṛṇu
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; manuḥ-Manu; vivasvataḥ-of the sun-god; putraḥ-son; śrāddhadevaḥ-as Śrāddhadeva; iti-thus; śrutaḥ-known, celebrated; saptamaḥ-seventh; vartamānaḥ-at the present moment; yaḥ-he who; tat-his; apatyāni-children; me-from me; śṛṇu-just hear.
Śukadeva Gosvāmī said: The present Manu, who is named Śrāddhadeva, is the son of Vivasvān, the predominating deity on the sun planet. Śrāddhadeva is the seventh Manu. Now please hear from me as I describe his sons.
TEXTS 2–3
ikṣvākur nabhagaś caiva
dhṛṣṭaḥ śaryātir eva ca
nariṣyanto 'tha nābhāgaḥ
saptamo diṣṭa ucyate
tarūṣaś ca pṛṣadhraś ca
daśamo vasumān smṛtaḥ
manor vaivasvatasyaite
daśa-putrāḥ parantapa
SYNONYMS
ikṣvākuḥ-Ikṣvāku; nabhagaḥ-Nabhaga; ca-also; eva-indeed; dhṛṣṭaḥ-Dhṛṣṭa; śaryātiḥ-Śaryāti; eva-certainly; ca-also; nariṣyantaḥ-Nariṣyanta; atha-as well as; nābhāgaḥ-Nābhāga; saptamaḥ-the seventh one; diṣṭaḥ-Diṣṭa; ucyate-is so celebrated; tarūṣaḥ ca-and Tarūṣa; pṛṣadhraḥ ca-and Pṛṣadhra; daśamaḥ-the tenth one; vasumān-Vasumān; smṛtaḥ-known; manoḥ-of Manu; vaivasvatasya-of Vaivasvata; ete-all these; daśa-putrāḥ-ten sons; parantapa-O King.
O King Parīkṣit, among the ten sons of Manu are Ikṣvāku, Nabhaga, Dhṛṣṭa, Śaryāti, Nariṣyanta and Nābhāga. The seventh son is known as Diṣṭa. Then come Tarūṣa and Pṛṣadhra, and the tenth son is known as Vasumān.
TEXT 4
ādityā vasavo rudrā
viśvedevā marud-gaṇāḥ
aśvināv ṛbhavo rājann
indras teṣāṁ purandaraḥ
SYNONYMS
ādityāḥ-the Ādityas; vasavaḥ-the Vasus; rudrāḥ-the Rudras; viśvedevāḥ-the Viśvedevas; marut-gaṇāḥ-and the Maruts; aśvinau-the two Aśvinī brothers; ṛbhavaḥ-the Ṛbhus; rājan-O King; indraḥ-the king of heaven; teṣām-of them; purandaraḥ-Purandara.
In this manvantara, O King, the Ādityas, the Vasus, the Rudras, the Viśvedevas, the Maruts, the two Aśvinī-kumāra brothers and the Ṛbhus are the demigods. Their head king [Indra] is Purandara.
TEXT 5
kaśyapo 'trir vasiṣṭhaś ca
viśvāmitro 'tha gautamaḥ
jamadagnir bharadvāja
iti saptarṣayaḥ smṛtāḥ
SYNONYMS
kaśyapaḥ-Kaśyapa; atriḥ-Atri; vasiṣṭhaḥ-Vasiṣṭha; ca-and; viśvāmitraḥ-Viśvāmitra; atha-as well as; gautamaḥ-Gautama; jamadagniḥ-Jamadagni; bharadvājaḥ-Bharadvāja; iti-thus; sapta-ṛṣayaḥ-the seven sages; smṛtāḥ-celebrated.
Kaśyapa, Atri, Vasiṣṭha, Viśvāmitra, Gautama, Jamadagni and Bharadvāja are known as the seven sages.
TEXT 6
atrāpi bhagavaj-janma
kaśyapād aditer abhūt
ādityānām avarajo
viṣṇur vāmana-rūpa-dhṛk
SYNONYMS
atra-in this Manu's reign; api-certainly; bhagavat-janma-appearance of the Supreme Personality of Godhead; kaśyapāt-by Kaśyapa Muni; aditeḥ-of mother Aditi; abhūt-became possible; ādityānām-of the Ādityas; avara-jaḥ-the youngest; viṣṇuḥ-Lord Viṣṇu Himself; vāmana-rūpa-dhṛk-appearing as Lord Vāmana.
In this manvantara, the Supreme Personality of Godhead appeared as the youngest of all the Ādityas, known as Vāmana, the dwarf. His father was Kaśyapa and His mother Aditi.
TEXT 7
saṅkṣepato mayoktāni
sapta-manvantarāṇi te
bhaviṣyāṇy atha vakṣyāmi
viṣṇoḥ śaktyānvitāni ca
SYNONYMS
saṅkṣepataḥ-in brief; mayā-by me; uktāni-explained; sapta-seven; manu-antarāṇi-changes of Manu; te-unto you; bhaviṣyāṇi-the future Manus; atha-also; vakṣyāmi-I shall speak; viṣṇoḥ-of Lord Viṣṇu; śaktyā anvitāni-empowered by the energy; ca-also.
I have briefly explained to you the position of the seven Manus. Now I shall describe the future Manus, along with the incarnations of Lord Viṣṇu.
TEXT 8
vivasvataś ca dve jāye
viśvakarma-sute ubhe
saṁjñā chāyā ca rājendra
ye prāg abhihite tava
SYNONYMS
vivasvataḥ-of Vivasvān; ca-also; dve-two; jāye-wives; viśvakarma-sute-the two daughters of Viśvakarmā; ubhe-both of them; saṁjñā-Saṁjñā; chāyā-Chāyā; ca-and; rāja-indra-O King; ye-both of whom; prāk-before; abhihite-described; tava-unto you.
O King, I have previously described [in the Sixth Canto] the two daughters of Viśvakarmā, named Saṁjñā and Chāyā, who were the first two wives of Vivasvān.
TEXT 9
tṛtīyāṁ vaḍavām eke
tāsāṁ saṁjñā-sutās trayaḥ
yamo yamī śrāddhadevaś
chāyāyāś ca sutāñ chṛṇu
SYNONYMS
tṛtīyām-the third wife; vaḍavām-Vaḍavā; eke-some people; tāsām-of all three wives; saṁjñā-sutāḥ trayaḥ-three issues of Saṁjñā; yamaḥ-one son named Yama; yamī-Yamī, a daughter; śrāddhadevaḥ-Śrāddhadeva, another son; chāyāyāḥ-of Chāyā; ca-and; sutān-the sons; śṛṇu-just hear about.
It is said that the sun-god had a third wife, named Vaḍavā. Of the three wives, the wife named Saṁjñā had three children-Yama, Yamī and Śrāddhadeva. Now let me describe the children of Chāyā.
TEXT 10
sāvarṇis tapatī kanyā
bhāryā saṁvaraṇasya yā
śanaiścaras tṛtīyo 'bhūd
aśvinau vaḍavātmajau
SYNONYMS
sāvarṇiḥ-Sāvarṇi; tapatī-Tapatī; kanyā-the daughter; bhāryā-the wife; saṁvaraṇasya-of King Saṁvaraṇa; yā-she who; śanaiścaraḥ-Śanaiścara; tṛtīyaḥ-the third issue; abhūt-took birth; aśvinau-the two Aśvinī-kumāras; vaḍavā-ātma-jau-the sons of the wife known as Vaḍavā.
Chāyā had a son named Sāvarṇi and a daughter named Tapatī, who later became the wife of King Saṁvaraṇa. Chāyā's third child is known as Śanaiścara [Saturn]. Vaḍavā gave birth to two sons, namely the Aśvinī brothers.
TEXT 11
aṣṭame 'ntara āyāte
sāvarṇir bhavitā manuḥ
nirmoka-virajaskādyāḥ
sāvarṇi-tanayā nṛpa
SYNONYMS
aṣṭame-the eighth; antare-Manu's period; āyāte-when arrived; sāvarṇiḥ-Sāvarṇi; bhavitā-will become; manuḥ-the eighth Manu; nirmoka-Nirmoka; virajaska-ādyāḥ-Virajaska and others; sāvarṇi-of Sāvarṇi; tanayāḥ-the sons; nṛpa-O King.
O King, when the period of the eighth Manu arrives, Sāvarṇi will become the Manu. Nirmoka and Virajaska will be among his sons.
The present reign is that of Vaivasvata Manu. According to astronomical calculations, we are now in the twenty-eighth yuga of Vaivasvata Manu. Each Manu lives for seventy-one yugas, and fourteen such Manus rule in one day of Lord Brahmā. We are now in the period of Vaivasvata Manu, the seventh Manu, and the eighth Manu will come into existence after many millions of years. But Śukadeva Gosvāmī, having heard from authorities, foretells that the eighth Manu will be Sāvarṇi and that Nirmoka and Virajaska will be among his sons. Śāstra can foretell what will happen millions and millions of years in the future.
TEXT 12
tatra devāḥ sutapaso
virajā amṛtaprabhāḥ
teṣāṁ virocana-suto
balir indro bhaviṣyati
SYNONYMS
tatra-in that period of Manu; devāḥ-the demigods; sutapasaḥ-the Sutapās; virajāḥ-the Virajas; amṛtaprabhāḥ-the Amṛtaprabhas; teṣām-of them; virocana-sutaḥ-the son of Virocana; baliḥ-Mahārāja Bali; indraḥ-the king of heaven; bhaviṣyati-will become.
In the period of the eighth Manu, among the demigods will be the Sutapās, the Virajas and the Amṛtaprabhas. The king of the demigods, Indra, will be Bali Mahārāja, the son of Virocana.
TEXT 13
dattvemāṁ yācamānāya
viṣṇave yaḥ pada-trayam
rāddham indra-padaṁ hitvā
tataḥ siddhim avāpsyati
SYNONYMS
dattvā-giving in charity; imām-this entire universe; yācamānāya-who was begging from him; viṣṇave-unto Lord Viṣṇu; yaḥ-Bali Mahārāja; pada-trayam-three paces of land; rāddham-achieved; indra-padam-the post of Indra; hitvā-giving up; tataḥ-thereafter; siddhim-perfection; avāpsyati-will achieve.
Bali Mahārāja gave a gift of three paces of land to Lord Viṣṇu, and because of this charity he lost all the three worlds. Later, however, when Lord Viṣṇu is pleased because of Bali's giving everything to Him, Bali Mahārāja will achieve the perfection of life.
In Bhagavad-gītā (7.3) it is stated, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye: out of many millions of people, one may attempt to achieve success in life. This success is explained here. Rāddham indra-padaṁ hitvā tataḥ siddhim avāpsyati. Siddhi consists of achieving the favor of Lord Viṣṇu, not the yoga-siddhis. The yoga-siddhis-aṇimā, laghimā, mahimā, prāpti, prākāmya, īśitva, vaśitva and kāmāvasāyitā-are temporary. The ultimate siddhi is to achieve the favor of Lord Viṣṇu.
TEXT 14
yo 'sau bhagavatā baddhaḥ
prītena sutale punaḥ
niveśito 'dhike svargād
adhunāste sva-rāḍ iva
SYNONYMS
yaḥ-Bali Mahārāja; asau-he; bhagavatā-by the Personality of Godhead; baddhaḥ-bound; prītena-because of favor; sutale-in the kingdom of Sutala; punaḥ-again; niveśitaḥ-situated; adhike-more opulent; svargāt-than the heavenly planets; adhunā-at the present moment; āste-is situated; sva-rāṭ iva-equal to the position of Indra.
With great affection, the Personality of Godhead bound Bali and then installed him in the kingdom of Sutala, which is more opulent than the heavenly planets. Mahārāja Bali now resides on that planet and is more comfortably situated than Indra.
TEXTS 15–16
gālavo dīptimān rāmo
droṇa-putraḥ kṛpas tathā
ṛṣyaśṛṅgaḥ pitāsmākaṁ
bhagavān bādarāyaṇaḥ
ime saptarṣayas tatra
bhaviṣyanti sva-yogataḥ
idānīm āsate rājan
sve sva āśrama-maṇḍale
SYNONYMS
gālavaḥ-Gālava; dīptimān-Dīptimān; rāmaḥ-Paraśurāma; droṇa-putraḥ-the son of Droṇācārya, namely Aśvatthāmā; kṛpaḥ-Kṛpācārya; tathā-as well; ṛṣyaśṛṅgaḥ-Ṛṣyaśṛṅga; pitā asmākam-our father; bhagavān-the incarnation of Godhead; bādarāyaṇaḥ-Vyāsadeva; ime-all of them; sapta-ṛṣayaḥ-the seven sages; tatra-in the eighth manvantara; bhaviṣyanti-will become; sva-yogataḥ-as a result of their service to the Lord; idānīm-at the present moment; āsate-they are all existing; rājan-O King; sve sve-in their own; āśrama-maṇḍale-different hermitages.
O King, during the eighth manvantara, the great personalities Gālava, Dīptimān, Paraśurāma, Aśvatthāmā, Kṛpācārya, Ṛṣyaśṛṅga and our father, Vyāsadeva, the incarnation of Nārāyaṇa, will be the seven sages. For the present, they are all residing in their respective āśramas.
TEXT 17
devaguhyāt sarasvatyāṁ
sārvabhauma iti prabhuḥ
sthānaṁ purandarād dhṛtvā
balaye dāsyatīśvaraḥ
SYNONYMS
devaguhyāt-from His father, Devaguhya; sarasvatyām-in the womb of Sarasvatī; sārvabhaumaḥ-Sārvabhauma; iti-thus; prabhuḥ-the master; sthānam-place; purandarāt-from Lord Indra; hṛtvā-taking away by force; balaye-unto Bali Mahārāja; dāsyati-will give; īśvaraḥ-the master.
In the eighth manvantara, the greatly powerful Personality of Godhead Sārvabhauma will take birth. His father will be Devaguhya, and His mother will be Sarasvatī. He will take the kingdom away from Purandara [Lord Indra] and give it to Bali Mahārāja.
TEXT 18
navamo dakṣa-sāvarṇir
manur varuṇa-sambhavaḥ
bhūtaketur dīptaketur
ity ādyās tat-sutā nṛpa
SYNONYMS
navamaḥ-ninth; dakṣa-sāvarṇiḥ-Dakṣa-sāvarṇi; manuḥ-the Manu; varuṇa-sambhavaḥ-born as the son of Varuṇa; bhūtaketuḥ-Bhūtaketu; dīptaketuḥ-Dīptaketu; iti-thus; ādyāḥ-and so on; tat-his; sutāḥ-sons; nṛpa-O King.
O King, the ninth Manu will be Dakṣa-sāvarṇi, who is born of Varuṇa. Among his sons will be Bhūtaketu, and Dīptaketu.
TEXT 19
pārā-marīcigarbhādyā
devā indro 'dbhutaḥ smṛtaḥ
dyutimat-pramukhās tatra
bhaviṣyanty ṛṣayas tataḥ
SYNONYMS
pārā-the Pāras; marīcigarbha-the Marīcigarbhas; ādyāḥ-like that; devāḥ-the demigods; indraḥ-the king of heaven; adbhutaḥ-Adbhuta; smṛtaḥ-known; dyutimat-Dyutimān; pramukhāḥ-headed by; tatra-in that ninth period of Manu; bhaviṣyanti-will become; ṛṣayaḥ-the seven ṛṣis; tataḥ-then.
In this ninth manvantara, the Pāras and Marīcigarbhas will be among the demigods. The king of heaven, Indra, will be named Adbhuta, and Dyutimān will be among the seven sages.
TEXT 20
āyuṣmato 'mbudhārāyām
ṛṣabho bhagavat-kalā
bhavitā yena saṁrāddhāṁ
tri-lokīṁ bhokṣyate 'dbhutaḥ
SYNONYMS
āyuṣmataḥ-of the father, Āyuṣmān; ambudhārāyām-in the womb of the mother, Ambudhārā; ṛṣabhaḥ-Ṛṣabha; bhagavat-kalā-a partial incarnation of the Supreme Personality of Godhead; bhavitā-will be; yena-by whom; saṁrāddhām-all-opulent; tri-lokīm-the three worlds; bhokṣyate-will enjoy; adbhutaḥ-the Indra of the name Adbhuta.
Ṛṣabhadeva, a partial incarnation of the Supreme Personality of Godhead, will take birth from his father, Āyuṣmān, and his mother, Ambudhārā. He will enable the Indra named Adbhuta to enjoy the opulence of the three worlds.
TEXT 21
daśamo brahma-sāvarṇir
upaśloka-suto manuḥ
tat-sutā bhūriṣeṇādyā
haviṣmat pramukhā dvijāḥ
SYNONYMS
daśamaḥ-the tenth Manu; brahma-sāvarṇiḥ-Brahma-sāvarṇi; upaśloka-sutaḥ-born of Upaśloka; manuḥ-will be Manu; tat-sutāḥ-his sons; bhūriṣeṇa-ādyāḥ-Bhūriṣeṇa and others; haviṣmat-Haviṣmān; pramukhāḥ-headed by; dvijāḥ-the seven sages.
The son of Upaśloka known as Brahma-sāvarṇi will be the tenth Manu. Bhūriṣeṇa will be among his sons, and the brāhmaṇas headed by Haviṣmān will be the seven sages.
TEXT 22
haviṣmān sukṛtaḥ satyo
jayo mūrtis tadā dvijāḥ
suvāsana-viruddhādyā
devāḥ śambhuḥ sureśvaraḥ
SYNONYMS
haviṣmān-Haviṣmān; sukṛtaḥ-Sukṛta; satyaḥ-Satya; jayaḥ-Jaya; mūrtiḥ-Mūrti; tadā-at that time; dvijāḥ-the seven sages; suvāsana-the Suvāsanas; viruddha-the Viruddhas; ādyāḥ-and so on; devāḥ-the demigods; śambhuḥ-Śambhu; sura-īśvaraḥ-Indra, king of the demigods.
Haviṣmān, Sukṛta, Satya, Jaya, Mūrti and others will be the seven sages, the Suvāsanas and Viruddhas will be among the demigods, and Śambhu will be their king, Indra.
TEXT 23
viṣvakseno viṣūcyāṁ tu
śambhoḥ sakhyaṁ kariṣyati
jātaḥ svāṁśena bhagavān
gṛhe viśvasṛjo vibhuḥ
SYNONYMS
viṣvaksenaḥ-Viṣvaksena; viṣūcyām-in the womb of Viṣūcī; tu-then; śambhoḥ-of Śambhu; sakhyam-friendship; kariṣyati-will create; jātaḥ-being born; sva-aṁśena-by a plenary portion; bhagavān-the Supreme Personality of Godhead; gṛhe-in the home; viśvasṛjaḥ-of Viśvasraṣṭā; vibhuḥ-the supremely powerful Lord.
In the home of Viśvasraṣṭā, a plenary portion of the Supreme Personality of Godhead will appear from the womb of Viṣūcī as the incarnation known as Viṣvaksena. He will make friends with Śambhu.
TEXT 24
manur vai dharma-sāvarṇir
ekādaśama ātmavān
anāgatās tat-sutāś ca
satyadharmādayo daśa
SYNONYMS
manuḥ-the Manu; vai-indeed; dharma-sāvarṇiḥ-Dharmasāvarṇi; ekādaśamaḥ-eleventh; ātmavān-the controller of the senses; anāgatāḥ-will come in the future; tat-his; sutāḥ-sons; ca-and; satyadharma-ādayaḥ-Satyadharma and others; daśa-ten.
In the eleventh manvantara, the Manu will be Dharma-sāvarṇi, who will be extremely learned in spiritual knowledge. From him there will come ten sons, headed by Satyadharma.
TEXT 25
vihaṅgamāḥ kāmagamā
nirvāṇarucayaḥ surāḥ
indraś ca vaidhṛtas teṣām
ṛṣayaś cāruṇādayaḥ
SYNONYMS
vihaṅgamāḥ-the Vihaṅgamas; kāmagamāḥ-the Kāmagamas; nirvāṇarucayaḥ-the Nirvāṇarucis; surāḥ-the demigods; indraḥ-the king of heaven, Indra; ca-also; vaidhṛtaḥ-Vaidhṛta; teṣām-of them; ṛṣayaḥ-the seven sages; ca-also; aruṇa-ādayaḥ-headed by Aruṇa.
The Vihaṅgamas, Kāmagamas, Nirvāṇarucis and others will be the demigods. The king of the demigods, Indra, will be Vaidhṛta, and the seven sages will be headed by Aruṇa.
TEXT 26
āryakasya sutas tatra
dharmasetur iti smṛtaḥ
vaidhṛtāyāṁ harer aṁśas
tri-lokīṁ dhārayiṣyati
SYNONYMS
āryakasya-of Āryaka; sutaḥ-the son; tatra-in that period (the eleventh manvantara); dharmasetuḥ-Dharmasetu; iti-thus; smṛtaḥ-celebrated; vaidhṛtāyām-from the mother, Vaidhṛtā; hareḥ-of the Supreme Personality of Godhead; aṁśaḥ-a partial incarnation; tri-lokīm-the three worlds; dhārayiṣyati-will rule.
The son of Āryaka known as Dharmasetu, a partial incarnation of the Supreme Personality of Godhead, will appear from the womb of Vaidhṛtā, the wife of Āryaka, and will rule the three worlds.
TEXT 27
bhavitā rudra-sāvarṇī
rājan dvādaśamo manuḥ
devavān upadevaś ca
devaśreṣṭhādayaḥ sutāḥ
SYNONYMS
bhavitā-will appear; rudra-sāvarṇiḥ-Rudra-sāvarṇi; rājan-O King; dvādaśamaḥ-the twelfth; manuḥ-Manu; devavān-Devavān; upadevaḥ-Upadeva; ca-and; devaśreṣṭha-Devaśreṣṭha; ādayaḥ-such persons; sutāḥ-sons of the Manu.
O King, the twelfth Manu will be named Rudra-sāvarṇi. Devavān, Upadeva and Devaśreṣṭha will be among his sons.
TEXT 28
ṛtadhāmā ca tatrendro
devāś ca haritādayaḥ
ṛṣayaś ca tapomūrtis
tapasvy āgnīdhrakādayaḥ
SYNONYMS
ṛtadhāmā-Ṛtadhāmā; ca-also; tatra-in that period; indraḥ-the king of heaven; devāḥ-the demigods; ca-and; harita-ādayaḥ-headed by the Haritas; ṛṣayaḥ ca-and the seven sages; tapomūrtiḥ-Tapomūrti; tapasvī-Tapasvī; āgnīdhraka-Āgnīdhraka; ādayaḥ-and so on.
In this manvantara, the name of Indra will be Ṛtadhāmā, and the demigods will be headed by the Haritas. Among the sages will be Tapomūrti, Tapasvī and Āgnīdhraka.
TEXT 29
svadhāmākhyo harer aṁśaḥ
sādhayiṣyati tan-manoḥ
antaraṁ satyasahasaḥ
sunṛtāyāḥ suto vibhuḥ
SYNONYMS
svadhāmā-ākhyaḥ-Svadhāmā; hareḥ aṁśaḥ-a partial incarnation of the Supreme Personality of Godhead; sādhayiṣyati-will rule; tat-manoḥ-of that Manu; antaram-the manvantara; satyasahasaḥ-of Satyasahā; sunṛtāyāḥ-of Sunṛtā; sutaḥ-the son; vibhuḥ-most powerful.
From the mother named Sunṛtā and the father named Satyasahā will come Svadhāmā, a partial incarnation of the Supreme Personality of Godhead. He will rule that manvantara.
TEXT 30
manus trayodaśo bhāvyo
deva-sāvarṇir ātmavān
citrasena-vicitrādyā
deva-sāvarṇi-dehajāḥ
SYNONYMS
manuḥ-the Manu; trayodaśaḥ-thirteenth; bhāvyaḥ-will become; deva-sāvarṇiḥ-Deva-sāvarṇi; ātmavān-well advanced in spiritual knowledge; citrasena-Citrasena; vicitra-ādyāḥ-and others, like Vicitra; deva-sāvarṇi-of Deva-sāvarṇi; deha-jāḥ-sons.
The thirteenth Manu will be named Deva-sāvarṇi, and he will be very advanced in spiritual knowledge. Among his sons will be Citrasena and Vicitra.
TEXT 31
devāḥ sukarma-sutrāma-
saṁjñā indro divaspatiḥ
nirmoka-tattvadarśādyā
bhaviṣyanty ṛṣayas tadā
SYNONYMS
devāḥ-the demigods; sukarma-the Sukarmās; sutrāma-saṁjñāḥ-and the Sutrāmas; indraḥ-the king of heaven; divaspatiḥ-Divaspati; nirmoka-Nirmoka; tattvadarśa-ādyāḥ-and others, like Tattvadarśa; bhaviṣyanti-will become; ṛṣayaḥ-the seven sages; tadā-at that time.
In the thirteenth manvantara, the Sukarmās and Sutrāmas will be among the demigods, Divaspati will be the king of heaven, and Nirmoka and Tattvadarśa will be among the seven sages.
TEXT 32
devahotrasya tanaya
upahartā divaspateḥ
yogeśvaro harer aṁśo
bṛhatyāṁ sambhaviṣyati
SYNONYMS
devahotrasya-of Devahotra; tanayaḥ-the son; upahartā-the benefactor; divaspateḥ-of Divaspati, the Indra at that time; yoga-īśvaraḥ-Yogeśvara, the master of mystic powers; hareḥ aṁśaḥ-a partial representation of the Supreme Personality of Godhead; bṛhatyām-in the womb of his mother, Bṛhatī; sambhaviṣyati-will appear.
The son of Devahotra known as Yogeśvara will appear as a partial incarnation of the Supreme Personality of Godhead. His mother's name will be Bṛhatī. He will perform activities for the welfare of Divaspati.
TEXT 33
manur vā indra-sāvarṇiś
caturdaśama eṣyati
uru-gambhīra-budhādyā
indra-sāvarṇi-vīryajāḥ
SYNONYMS
manuḥ-the Manu; vā-either; indra-sāvarṇiḥ-Indra-sāvarṇi; caturdaśamaḥ-fourteenth; eṣyati-will become; uru-Uru; gambhīra-Gambhīra; budha-ādyāḥ-and others, such as Budha; indra-sāvarṇi-of Indra-sāvarṇi; vīrya-jāḥ-born of the semen.
The name of the fourteenth Manu will be Indra-sāvarṇi. He will have sons like Uru, Gambhīra and Budha.
TEXT 34
pavitrāś cākṣuṣā devāḥ
śucir indro bhaviṣyati
agnir bāhuḥ śuciḥ śuddho
māgadhādyās tapasvinaḥ
SYNONYMS
pavitrāḥ-the Pavitras; cākṣuṣāḥ-the Cākṣuṣas; devāḥ-the demigods; śuciḥ-Śuci; indraḥ-the king of heaven; bhaviṣyati-will become; agniḥ-Agni; bāhuḥ-Bāhu; śuciḥ-Śuci; śuddhaḥ-Śuddha; māgadha-Māgadha; ādyāḥ-and so on; tapasvinaḥ-the sages.
The Pavitras and Cākṣuṣas will be among the demigods, and Śuci will be Indra, the king of heaven. Agni, Bāhu, Śuci, Śuddha, Māgadha and others of great austerity will be the seven sages.
TEXT 35
satrāyaṇasya tanayo
bṛhadbhānus tadā hariḥ
vitānāyāṁ mahārāja
kriyā-tantūn vitāyitā
SYNONYMS
satrāyaṇasya-of Satrāyaṇa; tanayaḥ-the son; bṛhadbhānuḥ-Bṛhadbhānu; tadā-at that time; hariḥ-the Supreme Personality of Godhead; vitānāyām-in the womb of Vitānā; mahā-rāja-O King; kriyā-tantūn-all spiritual activities; vitāyitā-will perform.
O King Parīkṣit, in the fourteenth manvantara the Supreme Personality of Godhead will appear from the womb of Vitānā, and His father's name will be Satrāyaṇa. This incarnation will be celebrated as Bṛhadbhānu, and He will administer spiritual activities.
TEXT 36
rājaṁś caturdaśaitāni
tri-kālānugatāni te
proktāny ebhir mitaḥ kalpo
yuga-sāhasra-paryayaḥ
SYNONYMS
rājan-O King; caturdaśa-fourteen; etāni-all these; tri-kāla-the three periods of time (past, present and future); anugatāni-covering; te-to you; proktāni-described; ebhiḥ-by these; mitaḥ-estimated; kalpaḥ-one day of Brahmā; yuga-sāhasra-one thousand cycles of four yugas; paryayaḥ-consisting of.
O King, I have now described to you the fourteen Manus appearing in the past, present and future. The total duration of time ruled by these Manus is one thousand yuga cycles. This is called a kalpa, or one day of Lord Brahmā.
Thus end the Bhaktivedanta purports of the Eighth Canto, Thirteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Description of Future Manus."
Chapter Fourteen
The System of Universal Management
This chapter describes the duties allotted to Manu by the Supreme Personality of Godhead. All the Manus, as well as their sons, the sages, the demigods and the Indras, act under the orders of various incarnations of the Supreme Personality of Godhead. At the end of every catur-yuga, consisting of Satya-yuga, Dvāpara-yuga, Tretā-yuga and Kali-yuga, the sages, acting under the orders of the Supreme Personality of Godhead, distribute the Vedic knowledge and thus reinstate eternal religious principles. Manu's duty is to reestablish the system of religion. Manu's sons execute Manu's orders, and thus the entire universe is maintained by Manu and his descendants. The Indras are various rulers of the heavenly planets. Assisted by the demigods, they rule the three worlds. The Supreme Personality of Godhead also appears as incarnations in different yugas. He appears as Sanaka, Sanātana, Yājñavalkya, Dattātreya and others, and thus He gives instructions in spiritual knowledge, prescribed duties, principles of mystic yoga, and so on. As Marīci and others, He creates progeny; as the king, He punishes the miscreants; and in the form of time, He annihilates the creation. One may argue, "If the all-powerful Supreme Personality of Godhead can do anything simply by His will, why has He arranged for so many personalities to manage?" How and why He does this cannot be understood by those who are under the clutches of māyā.
TEXT 1
śrī-rājovāca
manvantareṣu bhagavan
yathā manv-ādayas tv ime
yasmin karmaṇi ye yena
niyuktās tad vadasva me
SYNONYMS
śrī-rājā uvāca-King Parīkṣit said; manvantareṣu-in the reign of each Manu; bhagavan-O great sage; yathā-as; manu-ādayaḥ-the Manus and others; tu-but; ime-these; yasmin-in which; karmaṇi-activities; ye-which persons; yena-by whom; niyuktāḥ-appointed; tat-that; vadasva-kindly describe; me-to me.
Mahārāja Parīkṣit inquired: O most opulent Śukadeva Gosvāmī, please explain to me how Manu and the others in each manvantara are engaged in their respective duties, and by whose order they are so engaged.
TEXT 2
śrī-ṛṣir uvāca
manavo manu-putrāś ca
munayaś ca mahī-pate
indrāḥ sura-gaṇāś caiva
sarve puruṣa-śāsanāḥ
SYNONYMS
śrī-ṛṣiḥ uvāca-Śrī Śukadeva Gosvāmī said; manavaḥ-all the Manus; manu-putrāḥ-all the sons of Manu; ca-and; munayaḥ-all the great sages; ca-and; mahī-pate-O King; indrāḥ-all the Indras; sura-gaṇāḥ-the demigods; ca-and; eva-certainly; sarve-all of them; puruṣa-śāsanāḥ-under the rule of the Supreme person.
Śukadeva Gosvāmī said: The Manus, the sons of Manu, the great sages, the Indras and all the demigods, O King, are appointed by the Supreme Personality of Godhead in His various incarnations such as Yajña.
TEXT 3
yajñādayo yāḥ kathitāḥ
pauruṣyas tanavo nṛpa
manv-ādayo jagad-yātrāṁ
nayanty ābhiḥ pracoditāḥ
SYNONYMS
yajña-ādayaḥ-the Lord's incarnation known as Yajña and others; yāḥ-who; kathitāḥ-already spoken of; pauruṣyaḥ-of the Supreme Person; tanavaḥ-incarnations; nṛpa-O King; manu-ādayaḥ-the Manus and others; jagat-yātrām-universal affairs; nayanti-conduct; ābhiḥ-by the incarnations; pracoditāḥ-being inspired.
O King, I have already described to you various incarnations of the Lord, such as Yajña. The Manus and others are chosen by these incarnations, under whose direction they conduct the universal affairs.
The Manus execute the orders of the Supreme Personality of Godhead in His various incarnations.
TEXT 4
catur-yugānte kālena
grastāñ chruti-gaṇān yathā
tapasā ṛṣayo 'paśyan
yato dharmaḥ sanātanaḥ
SYNONYMS
catuḥ-yuga-ante-at the end of every four yugas (Satya, Dvāpara, Tretā and Kali); kālena-in due course of time; grastān-lost; śruti-gaṇān-the Vedic instruction; yathā-as; tapasā-by austerity; ṛṣayaḥ-great saintly persons; apaśyan-by seeing misuse; yataḥ-wherefrom; dharmaḥ-occupational duties; sanātanaḥ-eternal.
At the end of every four yugas, the great saintly persons, upon seeing that the eternal occupational duties of mankind have been misused, reestablish the principles of religion.
In this verse, the words dharmaḥ and sanātanaḥ are very important. Sanātana means "eternal," and dharma means "occupational duties." From Satya-yuga to Kali-yuga, the principles of religion and occupational duty gradually deteriorate. In Satya-yuga, the religious principles are observed in full, without deviation. In Tretā-yuga, however, these principles are somewhat neglected, and only three fourths of the religious duties continue. In Dvāpara-yuga only half of the religious principles continue, and in Kali-yuga only one fourth of the religious principles, which gradually disappear. At the end of Kali-yuga, the principles of religion, or the occupational duties of humanity, are almost lost. Indeed, in this Kali-yuga we have passed through only five thousand years, yet the decline of sanātana-dharma is very prominent. The duty of saintly persons, therefore, is to take up seriously the cause of sanātana-dharma and try to reestablish it for the benefit of the entire human society. The Kṛṣṇa consciousness movement has been started according to this principle. As stated in Śrīmad-Bhāgavatam (12.3.51):
kaler doṣa-nidhe rājan
asti hy eko mahān guṇaḥ
kīrtanād eva kṛṣṇasya
mukta-saṅgaḥ paraṁ vrajet
The entire Kali-yuga is full of faults. It is like an unlimited ocean of faults. But the Kṛṣṇa consciousness movement is very authorized. Therefore, following in the footsteps of Śrī Caitanya Mahāprabhu, who five hundred years ago inaugurated the movement of saṅkīrtana, kṛṣṇa-kīrtana, we are trying to introduce this movement, according to superior orders, all over the world. Now, if the inaugurators of this movement strictly follow the regulative principles and spread this movement for the benefit of all human society, they will certainly usher in a new way of life by reestablishing sanātana-dharma, the eternal occupational duties of humanity. The eternal occupational duty of the human being is to serve Kṛṣṇa. Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa.' [Cc. Madhya 20.108]. This is the purport of sanātana-dharma. Sanātana means nitya, or "eternal," and kṛṣṇa-dāsa means "servant of Kṛṣṇa." The eternal occupational duty of the human being is to serve Kṛṣṇa. This is the sum and substance of the Kṛṣṇa consciousness movement.
TEXT 5
tato dharmaṁ catuṣpādaṁ
manavo hariṇoditāḥ
yuktāḥ sañcārayanty addhā
sve sve kāle mahīṁ nṛpa
SYNONYMS
tataḥ-thereafter (at the end of Kali-yuga); dharmam-the religious principle; catuḥ-pādam-in four parts; manavaḥ-all the Manus; hariṇā-by the Supreme Personality of Godhead; uditāḥ-being instructed; yuktāḥ-being engaged; sañcārayanti-reestablish; addhā-directly; sve sve-in their own; kāle-time; mahīm-within this world; nṛpa-O King.
Thereafter, O King, the Manus, being fully engaged according to the instructions of the Supreme Personality of Godhead, directly reestablish the principles of occupational duty in its full four parts.
Dharma, or occupational duty, can be established in its full four parts as explained in Bhagavad-gītā. In Bhagavad-gītā (4.1) the Lord says:
imaṁ vivasvate yogaṁ
proktavān aham avyayam
vivasvān manave prāha
manur ikṣvākave 'bravīt
"I instructed this imperishable science of yoga to the sun-god, Vivasvān, and Vivasvān instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikṣvāku." This is the process of disciplic succession. Following the same process, the Kṛṣṇa consciousness movement is teaching the principles of Bhagavad-gītā as it is, without deviation, all over the world. If the fortunate people of this time accept the instructions of Lord Kṛṣṇa, they will certainly be happy in Śrī Caitanya Mahāprabhu's mission. Caitanya Mahāprabhu wanted everyone, at least in India, to become a preacher of this mission. In other words, one should become a guru and preach the Lord's instructions all over the world for the peace and prosperity of humanity.
TEXT 6
pālayanti prajā-pālā
yāvad antaṁ vibhāgaśaḥ
yajña-bhāga-bhujo devā
ye ca tatrānvitāś ca taiḥ
SYNONYMS
pālayanti-execute the order; prajā-pālāḥ-the rulers of the world, namely the sons and grandsons of Manu; yāvat antam-unto the end of Manu's reign; vibhāgaśaḥ-in divisions; yajña-bhāga-bhujaḥ-the enjoyers of the result of yajñas; devāḥ-the demigods; ye-others; ca-also; tatra anvitāḥ-engaged in that business; ca-also; taiḥ-by them.
To enjoy the results of sacrifices [yajñas], the rulers of the world, namely the sons and grandsons of Manu, discharge the orders of the Supreme Personality of Godhead until the end of Manu's reign. The demigods also share the results of these sacrifices.
As stated in Bhagavad-gītā (4.2):
evaṁ paramparā-prāptam
imaṁ rājarṣayo viduḥ
"This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way." This paramparā system extends from Manu to Ikṣvāku and from Ikṣvāku to his sons and grandsons. The rulers of the world in the line of hierarchy execute the order of the Supreme Personality of Godhead in the paramparā system. Anyone interested in peaceful life must participate in this paramparā system and perform yajñas. As Gauḍīya Vaiṣṇavas in the paramparā system of Śrī Caitanya Mahāprabhu, we must perform saṅkīrtana-yajña all over the world (yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ [SB 11.5.32]). Śrī Caitanya Mahāprabhu is the incarnation of the Supreme Personality of Godhead in this age of Kali, and He will be easily satisfied if the saṅkīrtana movement is spread vigorously all over the world. This will also make people happy without a doubt.
TEXT 7
indro bhagavatā dattāṁ
trailokya-śriyam ūrjitām
bhuñjānaḥ pāti lokāṁs trīn
kāmaṁ loke pravarṣati
SYNONYMS
indraḥ-the King of heaven; bhagavatā-by the Supreme Personality of Godhead; dattām-given; trailokya-of the three worlds; śriyam ūrjitām-the great opulences; bhuñjānaḥ-enjoying; pāti-maintains; lokān-all the planets; trīn-within the three worlds; kāmam-as much as necessary; loke-within the world; pravarṣati-pours rain.
Indra, King of heaven, receiving benedictions from the Supreme Personality of Godhead and thus enjoying highly developed opulences, maintains the living entities all over the three worlds by pouring sufficient rain on all the planets.
TEXT 8
jñānaṁ cānuyugaṁ brūte
hariḥ siddha-svarūpa-dhṛk
ṛṣi-rūpa-dharaḥ karma
yogaṁ yogeśa-rūpa-dhṛk
SYNONYMS
jñānam-transcendental knowledge; ca-and; anuyugam-according to the age; brūte-explains; hariḥ-the Supreme Personality of Godhead; siddha-svarūpa-dhṛk-assuming the form of liberated persons like Sanaka and Sanātana; ṛṣi-rūpa-dharaḥ-assuming the form of great saintly persons like Yājñavalkya; karma-karma; yogam-the mystic yoga system; yoga-īśa-rūpa-dhṛk-by assuming the form of a great yogī like Dattātreya.
In every yuga, the Supreme Personality of Godhead, Hari, assumes the form of Siddhas such as Sanaka to preach transcendental knowledge, He assumes the form of great saintly persons such as Yājñavalkya to teach the way of karma, and He assumes the form of great yogīs such as Dattātreya to teach the system of mystic yoga.
For the benefit of all human society, not only does the Lord assume the form of Manu as an incarnation to rule the universe properly, but He also assumes the forms of a teacher, yogī, jñānī and so on, for the benefit of human society. The duty of human society, therefore, is to accept the path of action enunciated by the Supreme Lord. In the present age, the sum and substance of all Vedic knowledge is to be found in Bhagavad-gītā, which is personally taught by the Supreme Personality of Godhead, and the same Supreme Godhead, assuming the form of Śrī Caitanya Mahāprabhu, expands the teachings of Bhagavad-gītā all over the world. In other words, the Supreme Personality of Godhead, Hari, is so kind and merciful to human society that He is always anxious to take the fallen souls back home, back to Godhead.
TEXT 9
sargaṁ prajeśa-rūpeṇa
dasyūn hanyāt svarāḍ-vapuḥ
kāla-rūpeṇa sarveṣām
abhāvāya pṛthag guṇaḥ
SYNONYMS
sargam-creation of progeny; prajā-īśa-rūpeṇa-in the form of the Prajāpati Marīci and others; dasyūn-thieves and rogues; hanyāt-kills; sva-rāṭ-vapuḥ-in the form of the king; kāla-rūpeṇa-in the form of time; sarveṣām-of everything; abhāvāya-for the annihilation; pṛthak-different; guṇaḥ-possessing qualities.
In the form of Prajāpati Marīci, the Supreme Personality of Godhead creates progeny; becoming the king, He kills the thieves and rogues; and in the form of time, He annihilates everything. All the different qualities of material existence should be understood to be qualities of the Supreme Personality of Godhead.
TEXT 10
stūyamāno janair ebhir
māyayā nāma-rūpayā
vimohitātmabhir nānā-
darśanair na ca dṛśyate
SYNONYMS
stūyamānaḥ-being sought; janaiḥ-by people in general; ebhiḥ-by all of them; māyayā-under the influence of māyā; nāma-rūpayā-possessing different names and forms; vimohita-bewildered; ātmabhiḥ-by illusion; nānā-various; darśanaiḥ-by philosophical approaches; na-not; ca-and; dṛśyate-the Supreme Personality of Godhead can be found.
People in general are bewildered by the illusory energy, and therefore they try to find the Absolute Truth, the Supreme Personality of Godhead, through various types of research and philosophical speculation. Nonetheless, they are unable to see the Supreme Lord.
Whatever actions and reactions take place for the creation, maintenance and annihilation of this material world are actually brought about by the one Supreme Person. There are many varieties of philosophers trying to search for the ultimate cause under different names and forms, but they are unable to find the Supreme Personality of Godhead, Kṛṣṇa, who explains in Bhagavad-gītā that He is the origin of everything and the cause of all causes (ahaṁ sarvasya prabhavaḥ). This inability is due to the illusory energy of the Supreme Lord. Devotees, therefore, accept the Supreme Personality of Godhead as He is and remain happy simply by chanting the glories of the Lord.
TEXT 11
etat kalpa-vikalpasya
pramāṇaṁ parikīrtitam
yatra manvantarāṇy āhuś
caturdaśa purāvidaḥ
SYNONYMS
etat-all these; kalpa-in one day of Lord Brahmā; vikalpasya-of the changes in a kalpa, such as the change of Manus; pramāṇam-evidences; parikīrtitam-described (by me); yatra-wherein; manvantarāṇi-periods of Manu; āhuḥ-said; caturdaśa-fourteen; purā-vidaḥ-learned scholars.
In one kalpa, or one day of Brahmā, there take place the many changes called vikalpas. O King, all of these have been previously described to you by me. Learned scholars who know the past, present and future have ascertained that in one day of Brahmā there are fourteen Manus.
Thus end the Bhaktivedanta purports of the Eighth Canto, Fourteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The System of Universal Management."
Chapter Fifteen
Bali Mahārāja Conquers the Heavenly Planets
This chapter describes how Bali, after performing the Viśvajit-yajña, received the benediction of a chariot and various kinds of paraphernalia for war, with which he attacked the King of heaven. All the demigods, being afraid of him, left the heavenly planets and went away, following the instructions of their guru.
Mahārāja Parīkṣit wanted to understand how Lord Vāmanadeva, on the plea of taking three paces of land from Bali Mahārāja, took everything away from him and arrested him. Śukadeva Gosvāmī responded to this inquiry with the following explanation. In the fight between the demons and the demigods, as described in the Eleventh Chapter of this canto, Bali was defeated, and he died in the fight, but by the grace of Śukrācārya he regained his life. Thus he engaged himself in the service of Śukrācārya, his spiritual master. The descendants of Bhṛgu, being pleased with him, engaged him in the Viśvajit-yajña. When this yajña was performed, from the fire of yajña came a chariot, horses, a flag, a bow, armor and two quivers of arrows. Mahārāja Prahlāda, Bali Mahārāja's grandfather, gave Bali an eternal garland of flowers, and Śukrācārya gave him a conchshell. Bali Mahārāja, after offering obeisances to Prahlāda, the brāhmaṇas and his spiritual master, Śukrācārya, equipped himself to fight with Indra and went to Indrapurī with his soldiers. Blowing his conchshell, he attacked the outskirts of Indra's kingdom. When Indra saw Bali Mahārāja's prowess, he went to his own spiritual master, Bṛhaspati, told him about Bali's strength, and inquired about his duty. Bṛhaspati informed the demigods that because Bali had been endowed with extraordinary power by the brāhmaṇas, the demigods could not fight with him. Their only hope was to gain the favor of the Supreme Personality of Godhead. Indeed, there was no alternative. Under the circumstances, Bṛhaspati advised the demigods to leave the heavenly planets and keep themselves somewhere invisible. The demigods followed his orders, and Bali Mahārāja, along with his associates, gained the entire kingdom of Indra. The descendants of Bhṛgu Muni, being very affectionate to their disciple Bali Mahārāja, engaged him in performing one hundred aśvamedha-yajñas. In this way, Bali enjoyed the opulences of the heavenly planets.
TEXTS 1–2
śrī-rājovāca
baleḥ pada-trayaṁ bhūmeḥ
kasmād dharir ayācata
bhūteśvaraḥ kṛpaṇa-val
labdhārtho 'pi babandha tam
etad veditum icchāmo
mahat kautūhalaṁ hi naḥ
yācñeśvarasya pūrṇasya
bandhanaṁ cāpy anāgasaḥ
SYNONYMS
śrī-rājā uvāca-the King said; baleḥ-of Bali Mahārāja; pada-trayam-three steps; bhūmeḥ-of land; kasmāt-why; hariḥ-the Supreme Personality of Godhead (in the form of Vāmana); ayācata-begged; bhūta-īśvaraḥ-the proprietor of all the universe; kṛpaṇa-vat-like a poor man; labdha-arthaḥ-He got the gift; api-although; babandha-arrested; tam-him (Bali); etat-all this; veditum-to understand; icchāmaḥ-we desire; mahat-very great; kautūhalam-eagerness; hi-indeed; naḥ-our; yācñā-begging; īśvarasya-of the Supreme Personality of Godhead; pūrṇasya-who is full in everything; bandhanam-arresting; ca-also; api-although; anāgasaḥ-of he who was faultless.
Mahārāja Parīkṣit inquired: The Supreme Personality of Godhead is the proprietor of everything. Why did He beg three paces of land from Bali Mahārāja like a poor man, and when He got the gift for which He had begged, why did He nonetheless arrest Bali Mahārāja? I am very much anxious to know the mystery of these contradictions.
TEXT 3
śrī-śuka uvāca
parājita-śrīr asubhiś ca hāpito
hīndreṇa rājan bhṛgubhiḥ sa jīvitaḥ
sarvātmanā tān abhajad bhṛgūn baliḥ
śiṣyo mahātmārtha-nivedanena
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; parājita-being defeated; śrīḥ-opulences; asubhiḥ ca-of life also; hāpitaḥ-deprived; hi-indeed; indreṇa-by King Indra; rājan-O King; bhṛgubhiḥ-by the descendants of Bhṛgu Muni; saḥ-he (Bali Mahārāja); jīvitaḥ-brought back to life; sarva-ātmanā-in full submission; tān-them; abhajat-worshiped; bhṛgūn-the descendants of Bhṛgu Muni; baliḥ-Mahārāja Bali; śiṣyaḥ-a disciple; mahātmā-the great soul; artha-nivedanena-by giving them everything.
Śukadeva Gosvāmī said: O King, when Bali Mahārāja lost all his opulence and died in the fight, Śukrācārya, a descendant of Bhṛgu Muni, brought him back to life. Because of this, the great soul Bali Mahārāja became a disciple of Śukrācārya and began to serve him with great faith, offering everything he had.
TEXT 4
taṁ brāhmaṇā bhṛgavaḥ prīyamāṇā
ayājayan viśvajitā tri-ṇākam
jigīṣamāṇaṁ vidhinābhiṣicya
mahābhiṣekeṇa mahānubhāvāḥ
SYNONYMS
tam-upon him (Bali Mahārāja); brāhmaṇāḥ-all the brāhmaṇas; bhṛgavaḥ-the descendants of Bhṛgu Muni; prīyamāṇāḥ-being very pleased; ayājayan-engaged him in performing a sacrifice; viśvajitā-known as Viśvajit; tri-nākam-the heavenly planets; jigīṣamāṇam-desiring to conquer; vidhinā-according to regulative principles; abhiṣicya-after purifying; mahā-abhiṣekeṇa-by bathing him in a great abhiṣeka ceremony; mahā-anubhāvāḥ-the exalted brāhmaṇas.
The brāhmaṇa descendants of Bhṛgu Muni were very pleased with Bali Mahārāja, who desired to conquer the kingdom of Indra. Therefore, after purifying him and properly bathing him according to regulative principles, they engaged him in performing the yajña known as Viśvajit.
TEXT 5
tato rathaḥ kāñcana-paṭṭa-naddho
hayāś ca haryaśva-turaṅga-varṇāḥ
dhvajaś ca siṁhena virājamāno
hutāśanād āsa havirbhir iṣṭāt
SYNONYMS
tataḥ-thereafter; rathaḥ-a chariot; kāñcana-with gold; paṭṭa-and silk garments; naddhaḥ-wrapped; hayāḥ ca-horses also; haryaśva-turaṅga-varṇāḥ-exactly of the same color as the horses of Indra (yellow); dhvajaḥ ca-a flag also; siṁhena-with the mark of a lion; virājamānaḥ-existing; huta-aśanāt-from the blazing fire; āsa-there was; havirbhiḥ-by offerings of clarified butter; iṣṭāt-worshiped.
When ghee [clarified butter] was offered in the fire of sacrifice, there appeared from the fire a celestial chariot covered with gold and silk. There also appeared yellow horses like those of Indra, and a flag marked with a lion.
TEXT 6
dhanuś ca divyaṁ puraṭopanaddhaṁ
tūṇāv ariktau kavacaṁ ca divyam
pitāmahas tasya dadau ca mālām
amlāna-puṣpāṁ jalajaṁ ca śukraḥ
SYNONYMS
dhanuḥ-a bow; ca-also; divyam-uncommon; puraṭa-upanaddham-covered with gold; tūṇau-two quivers; ariktau-infallible; kavacam ca-and armor; divyam-celestial; pitāmahaḥ tasya-his grandfather, namely Prahlāda Mahārāja; dadau-gave; ca-and; mālām-a garland; amlāna-puṣpām-made of flowers that do not fade away; jala jam-a conchshell (which is born in water); ca-as well as; śukraḥ-Śukrācārya.
A gilded bow, two quivers of infallible arrows, and celestial armor also appeared. Bali Mahārāja's grandfather Prahlāda Mahārāja offered Bali a garland of flowers that would never fade, and Śukrācārya gave him a conchshell.
TEXT 7
evaṁ sa viprārjita-yodhanārthas
taiḥ kalpita-svastyayano 'tha viprān
pradakṣiṇī-kṛtya kṛta-praṇāmaḥ
prahrādam āmantrya namaś-cakāra
SYNONYMS
evam-in this way; saḥ-he (Bali Mahārāja); vipra-arjita-gained by the grace of the brāhmaṇas; yodhana-arthaḥ-possessing equipment for fighting; taiḥ-by them (the brāhmaṇas); kalpita-advice; svastyayanaḥ-ritualistic performance; atha-as; viprān-all the brāhmaṇas (Śukrācārya and others); pradakṣiṇī-kṛtya-circumambulating; kṛta-praṇāmaḥ-offered his respectful obeisances; prahrādam-unto Prahlāda Mahārāja; āmantrya-addressing; namaḥ-cakāra-offered him obeisances.
When Mahārāja Bali had thus performed the special ritualistic ceremony advised by the brāhmaṇas and had received, by their grace, the equipment for fighting, he circumambulated the brāhmaṇas and offered them obeisances. He also saluted Prahlāda Mahārāja and offered obeisances to him.
TEXTS 8–9
athāruhya rathaṁ divyaṁ
bhṛgu-dattaṁ mahārathaḥ
susrag-dharo 'tha sannahya
dhanvī khaḍgī dhṛteṣudhiḥ
hemāṅgada-lasad-bāhuḥ
sphuran-makara-kuṇḍalaḥ
rarāja ratham ārūḍho
dhiṣṇya-stha iva havyavāṭ
SYNONYMS
atha-thereupon; āruhya-getting on; ratham-the chariot; divyam-celestial; bhṛgu-dattam-given by Śukrācārya; mahā-rathaḥ-Bali Mahārāja, the great charioteer; su-srak-dharaḥ-decorated with a nice garland; atha-thus; sannahya-covering his body with armor; dhanvī-equipped with a bow; khaḍgī-taking a sword; dhṛta-iṣudhiḥ-taking a quiver of arrows; hema-aṅgada-lasat-bāhuḥ-decorated with golden bangles on his arms; sphurat-makara-kuṇḍalaḥ-decorated with brilliant earrings resembling sapphires; rarāja-was illuminating; ratham ārūḍhaḥ-getting on the chariot; dhiṣṇya-sthaḥ-situated on the altar of sacrifice; iva-like; havya-vāṭ-worshipable fire.
Then, after getting on the chariot given by Śukrācārya, Bali Mahārāja, decorated with a nice garland, put protective armor on his body, equipped himself with a bow, and took up a sword and a quiver of arrows. When he sat down on the seat of the chariot, his arms decorated with golden bangles and his ears with sapphire earrings, he shone like a worshipable fire.
TEXTS 10–11
tulyaiśvarya-bala-śrībhiḥ
sva-yūthair daitya-yūthapaiḥ
pibadbhir iva khaṁ dṛgbhir
dahadbhiḥ paridhīn iva
vṛto vikarṣan mahatīm
āsurīṁ dhvajinīṁ vibhuḥ
yayāv indra-purīṁ svṛddhāṁ
kampayann iva rodasī
SYNONYMS
tulya-aiśvarya-equal in opulence; bala-strength; śrībhiḥ-and in beauty; sva-yūthaiḥ-by his own men; daitya-yūtha-paiḥ-and by the chiefs of the demons; pibadbhiḥ-drinking; iva-as if; kham-the sky; dṛgbhiḥ-with the sight; dahadbhiḥ-burning; paridhīn-all directions; iva-as if; vṛtaḥ-surrounded; vikarṣan-attracting; mahatīm-very great; āsurīm-demoniac; dhvajinīm-soldiers; vibhuḥ-most powerful; yayau-went; indra-purīm-to the capital of King Indra; su-ṛddhām-very opulent; kampayan-causing to tremble; iva-as if; rodasī-the complete surface of the world.
When he assembled with his own soldiers and the demon chiefs, who were equal to him in strength, opulence and beauty, they appeared as if they would swallow the sky and burn all directions with their vision. After thus gathering the demoniac soldiers, Bali Mahārāja departed for the opulent capital of Indra. Indeed, he seemed to make the entire surface of the world tremble.
TEXT 12
ramyām upavanodyānaiḥ
śrīmadbhir nandanādibhiḥ
kūjad-vihaṅga-mithunair
gāyan-matta-madhuvrataiḥ
pravāla-phala-puṣporu-
bhāra-śākhāmara-drumaiḥ
SYNONYMS
ramyām-very pleasing; upavana-with orchards; udyānaiḥ-and gardens; śrīmadbhiḥ-very beautiful to see; nandana-ādibhiḥ-such as Nandana; kūjat-chirping; vihaṅga-birds; mithunaiḥ-with pairs; gāyat-singing; matta-mad; madhu-vrataiḥ-with bees; pravāla-of leaves; phala-puṣpa-fruits and flowers; uru-very great; bhāra-bearing the weight; śākhā-whose branches; amara-drumaiḥ-with eternal trees.
King Indra's city was full of pleasing orchards and gardens, such as the Nandana garden. Because of the weight of the flowers, leaves and fruit, the branches of the eternally existing trees were bending down. The gardens were visited by pairs of chirping birds and singing bees. The entire atmosphere was celestial.
TEXT 13
haṁsa-sārasa-cakrāhva-
kāraṇḍava-kulākulāḥ
nalinyo yatra krīḍanti
pramadāḥ sura-sevitāḥ
SYNONYMS
haṁsa-of swans; sārasa-cranes; cakrāhva-birds known as cakravākas; kāraṇḍava-and water fowl; kula-by groups; ākulāḥ-congested; nalinyaḥ-lotus flowers; yatra-where; krīḍanti-enjoyed sporting; pramadāḥ-beautiful women; sura-sevitāḥ-protected by the demigods.
Beautiful women protected by the demigods sported in the gardens, which had lotus ponds full of swans, cranes, cakravākas and ducks.
TEXT 14
ākāśa-gaṅgayā devyā
vṛtāṁ parikha-bhūtayā
prākāreṇāgni-varṇena
sāṭṭālenonnatena ca
SYNONYMS
ākāśa-gaṅgayā-by Ganges water known as Ākāśa-gaṅgā; devyā-the always-worshipable goddess; vṛtām-surrounded; parikha-bhūtayā-as a trench; prākāreṇa-by ramparts; agni-varṇena-resembling fire; sa-aṭṭālena-with places for fighting; unnatena-very high; ca-and.
The city was surrounded by trenches full of Ganges water, known as Ākāśa-gaṅgā, and by a high wall, which was the color of fire. Upon this wall were parapets for fighting.
TEXT 15
rukma-paṭṭa-kapāṭaiś ca
dvāraiḥ sphaṭika-gopuraiḥ
juṣṭāṁ vibhakta-prapathāṁ
viśvakarma-vinirmitām
SYNONYMS
rukma-paṭṭa-possessing plates made of gold; kapāṭaiḥ-the doors of which; ca-and; dvāraiḥ-with entrances; sphaṭika-gopuraiḥ-with gates made of excellent marble; juṣṭām-linked; vibhakta-prapathām-with many different public roads; viśvakarma-vinirmitām-constructed by Viśvakarmā, the heavenly architect.
The doors were made of solid gold plates, and the gates were of excellent marble. These were linked by various public roads. The entire city had been constructed by Viśvakarmā.
TEXT 16
sabhā-catvara-rathyāḍhyāṁ
vimānair nyarbudair yutām
śṛṅgāṭakair maṇimayair
vajra-vidruma-vedibhiḥ
SYNONYMS
sabhā-with assembly houses; catvara-courtyards; rathya-and public roads; āḍhyām-opulent; vimānaiḥ-by airplanes; nyarbudaiḥ-not less than ten crores (one hundred million); yutām-endowed; śṛṅga-āṭakaiḥ-with crossroads; maṇi-mayaiḥ-made of pearls; vajra-made of diamonds; vidruma-and coral; vedibhiḥ-with places to sit.
The city was full of courtyards, wide roads, assembly houses, and not less than one hundred million airplanes. The crossroads were made of pearl, and there were sitting places made of diamond and coral.
TEXT 17
yatra nitya-vayo-rūpāḥ
śyāmā viraja-vāsasaḥ
bhrājante rūpavan-nāryo
hy arcirbhir iva vahnayaḥ
SYNONYMS
yatra-in that city; nitya-vayaḥ-rūpāḥ-who were ever beautiful and young; śyāmāḥ-possessing the quality of śyāmā; viraja-vāsasaḥ-always dressed with clean garments; bhrājante-glitter; rūpa-vat-well decorated; nāryaḥ-women; hi-certainly; arcirbhiḥ-with many flames; iva-like; vahnayaḥ-fires.
Everlastingly beautiful and youthful women, who were dressed with clean garments, glittered in the city like fires with flames. They all possessed the quality of śyāmā.
Śrīla Viśvanātha Cakravartī Ṭhākura gives a hint of the quality of the śyāmā woman.
śīta-kāle bhaved uṣṇā
uṣma-kāle suśītalāḥ
stanau sukaṭhinau yāsāṁ
tāḥ śyāmāḥ parikīrtitāḥ
A woman whose body is very warm during the winter and cool during the summer and who generally has very firm breasts is called śyāmā.
TEXT 18
sura-strī-keśa-vibhraṣṭa-
nava-saugandhika-srajām
yatrāmodam upādāya
mārga āvāti mārutaḥ
SYNONYMS
sura-strī-of the women of the demigods; keśa-from the hair; vibhraṣṭa-fallen; nava-saugandhika-made of fresh, fragrant flowers; srajām-of the flower garlands; yatra-wherein; āmodam-the fragrance; upādāya-carrying; mārge-on the roads; āvāti-blows; mārutaḥ-the breeze.
The breezes blowing in the streets of the city bore the fragrance of the flowers falling from the hair of the women of the demigods.
TEXT 19
hema-jālākṣa-nirgacchad-
dhūmenāguru-gandhinā
pāṇḍureṇa praticchanna-
mārge yānti sura-priyāḥ
SYNONYMS
hema-jāla-akṣa-from dainty little windows made of networks of gold; nirgacchat-emanating; dhūmena-by smoke; aguru-gandhinā-fragrant due to burning incense known as aguru; pāṇḍureṇa-very white; praticchanna-covered; mārge-on the street; yānti-pass; sura-priyāḥ-beautiful public women known as Apsarās, celestial girls.
Apsarās passed on the streets, which were covered with the white, fragrant smoke of aguru incense emanating from windows with golden filigree.
TEXT 20
muktā-vitānair maṇi-hema-ketubhir
nānā-patākā-valabhībhir āvṛtām
śikhaṇḍi-pārāvata-bhṛṅga-nāditāṁ
vaimānika-strī-kala-gīta-maṅgalām
SYNONYMS
muktā-vitānaiḥ-by canopies decorated with pearls; maṇi-hema-ketubhiḥ-with flags made with pearls and gold; nānā-patākā-possessing various kinds of flags; valabhībhiḥ-with the domes of the palaces; āvṛtām-covered; śikhaṇḍi-of birds like peacocks; pārāvata-pigeons; bhṛṅga-bees; nāditām-vibrated by the respective sounds; vaimānika-getting on airplanes; strī-of women; kala-gīta-from the choral singing; maṅgalām-full of auspiciousness.
The city was shaded by canopies decorated with pearls, and the domes of the palaces had flags of pearl and gold. The city always resounded with the vibrations of peacocks, pigeons and bees, and above the city flew airplanes full of beautiful women who constantly chanted auspicious songs that were very pleasing to the ear.
TEXT 21
mṛdaṅga-śaṅkhānaka-dundubhi-svanaiḥ
satāla-vīṇā-murajeṣṭa-veṇubhiḥ
nṛtyaiḥ savādyair upadeva-gītakair
manoramāṁ sva-prabhayā jita-prabhām
SYNONYMS
mṛdaṅga-of drums; śaṅkha-conchshells; ānaka-dundubhi-and kettledrums; svanaiḥ-by the sounds; sa-tāla-in perfect tune; vīṇā-a stringed instrument; muraja-a kind of drum; iṣṭa-veṇubhiḥ-accompanied by the very nice sound of the flute; nṛtyaiḥ-with dancing; sa-vādyaiḥ-with concert instruments; upadeva-gītakaiḥ-with singing by the secondary demigods like the Gandharvas; manoramām-beautiful and pleasing; sva-prabhayā-by its own brilliance; jita-prabhām-the personification of beauty was conquered.
The city was filled with the sounds of mṛdaṅgas, conchshells, kettledrums, flutes and well-tuned stringed instruments all playing in concert. There was constant dancing and the Gandharvas sang. The combined beauty of Indrapurī defeated beauty personified.
TEXT 22
yāṁ na vrajanty adharmiṣṭhāḥ
khalā bhūta-druhaḥ śaṭhāḥ
māninaḥ kāmino lubdhā
ebhir hīnā vrajanti yat
SYNONYMS
yām-in the streets of the city; na-not; vrajanti-pass; adharmiṣṭhāḥ-irreligious persons; khalāḥ-envious persons; bhūta-druhaḥ-persons violent toward other living entities; śaṭhāḥ-cheaters; māninaḥ-falsely prestigious; kāminaḥ-lusty; lubdhāḥ-greedy; ebhiḥ-these; hīnāḥ-completely devoid of; vrajanti-walk; yat-on the street.
No one who was sinful, envious, violent toward other living entities, cunning, falsely proud, lusty or greedy could enter that city. The people who lived there were all devoid of these faults.
TEXT 23
tāṁ deva-dhānīṁ sa varūthinī-patir
bahiḥ samantād rurudhe pṛtanyayā
ācārya-dattaṁ jalajaṁ mahā-svanaṁ
dadhmau prayuñjan bhayam indra-yoṣitām
SYNONYMS
tām-that; deva-dhānīm-place where Indra lived; saḥ-he (Bali Mahārāja); varūthinī-patiḥ-the commander of the soldiers; bahiḥ-outside; samantāt-in all directions; rurudhe-attacked; pṛtanyayā-by soldiers; ācārya-dattam-given by Śukrācārya; jala-jam-the conchshell; mahā-svanam-a loud sound; dadhmau-resounded; prayuñjan-creating; bhayam-fear; indra-yoṣitām-of all the ladies protected by Indra.
Bali Mahārāja, who was the commander of numberless soldiers, gathered his soldiers outside this abode of Indra and attacked it from all directions. He sounded the conchshell given him by his spiritual master, Śukrācārya, thus creating a fearful situation for the women protected by Indra.
TEXT 24
maghavāṁs tam abhipretya
baleḥ paramam udyamam
sarva-deva-gaṇopeto
gurum etad uvāca ha
SYNONYMS
maghavān-Indra; tam-the situation; abhipretya-understanding; baleḥ-of Bali Mahārāja; paramam udyamam-great enthusiasm; sarva-deva-gaṇa-by all the demigods; upetaḥ-accompanied; gurum-unto the spiritual master; etat-the following words; uvāca-said; ha-indeed.
Seeing Bali Mahārāja's indefatigable endeavor and understanding his motive, King Indra, along with the other demigods, approached his spiritual master, Bṛhaspati, and spoke as follows.
TEXT 25
bhagavann udyamo bhūyān
baler naḥ pūrva-vairiṇaḥ
aviṣahyam imaṁ manye
kenāsīt tejasorjitaḥ
SYNONYMS
bhagavan-O my lord; udyamaḥ-enthusiasm; bhūyān-great; baleḥ-of Bali Mahārāja; naḥ-our; pūrva-vairiṇaḥ-past enemy; aviṣahyam-unbearable; imam-this; manye-I think; kena-by whom; āsīt-got; tejasā-prowess; ūrjitaḥ-achieved.
My lord, our old enemy Bali Mahārāja now has new enthusiasm, and he has obtained such astonishing power that we think that perhaps we cannot resist his prowess.
TEXT 26
nainaṁ kaścit kuto vāpi
prativyoḍhum adhīśvaraḥ
pibann iva mukhenedaṁ
lihann iva diśo daśa
dahann iva diśo dṛgbhiḥ
saṁvartāgnir ivotthitaḥ
SYNONYMS
na-not; enam-this arrangement; kaścit-anyone; kutaḥ-from anywhere; vā api-either; prativyoḍhum-to counteract; adhīśvaraḥ-capable; piban iva-as if drinking; mukhena-by the mouth; idam-this (world); lihan iva-as if licking up; diśaḥ daśa-all ten directions; dahan iva-as if burning; diśaḥ-all directions; dṛgbhiḥ-by his vision; saṁvarta-agniḥ-the fire known as saṁvarta; iva-like; utthitaḥ-now arisen.
No one anywhere can counteract this military arrangement of Bali's. It now appears that Bali is trying to drink up the entire universe with his mouth, lick up the ten directions with his tongue, and raise fire in every direction with his eyes. Indeed, he has arisen like the annihilating fire known as saṁvartaka.
TEXT 27
brūhi kāraṇam etasya
durdharṣatvasya mad-ripoḥ
ojaḥ saho balaṁ tejo
yata etat samudyamaḥ
SYNONYMS
brūhi-kindly inform us; kāraṇam-the cause; etasya-of all this; durdharṣatvasya-of the formidableness; mat-ripoḥ-of my enemy; ojaḥ-prowess; sahaḥ-energy; balam-strength; tejaḥ-influence; yataḥ-wherefrom; etat-all this; samudyamaḥ-endeavor.
Kindly inform me. What is the cause for Bali Mahārāja's strength, endeavor, influence and victory? How has he become so enthusiastic?
TEXT 28
śrī-gurur uvāca
jānāmi maghavañ chatror
unnater asya kāraṇam
śiṣyāyopabhṛtaṁ tejo
bhṛgubhir brahma-vādibhiḥ
SYNONYMS
śrī-guruḥ uvāca-Bṛhaspati said; jānāmi-I know; maghavan-O Indra; śatroḥ-of the enemy; unnateḥ-of the elevation; asya-of him; kāraṇam-the cause; śiṣyāya-unto the disciple; upabhṛtam-endowed; tejaḥ-power; bhṛgubhiḥ-by the descendants of Bhṛgu; brahma-vādibhiḥ-all-powerful brāhmaṇas.
Bṛhaspati, the spiritual master of the demigods, said: O Indra, I know the cause for your enemy's becoming so powerful. The brāhmaṇa descendants of Bhṛgu Muni, being pleased by Bali Mahārāja, their disciple, endowed him with such extraordinary power.
Bṛhaspati, the spiritual master of the demigods, informed Indra, "Ordinarily, Bali and his forces could not achieve such strength, but it appears that the brāhmaṇa descendants of Bhṛgu Muni, being pleased with Bali Mahārāja, endowed them with this spiritual power." In other words, Bṛhaspati informed Indra that Bali Mahārāja's prowess was not his own but that of his exalted guru, Śukrācārya. We sing in our daily prayers, yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto 'pi . By the pleasure of the spiritual master, one can get extraordinary power, especially in spiritual advancement. The blessings of the spiritual master are more powerful than one's personal endeavor for such advancement. Narottama dāsa Ṭhākura therefore says:
guru-mukha-padma-vākya, cittete kariyā aikya,
āra nā kariha mane āśā
Especially for spiritual advancement, one should carry out the bona fide order of the spiritual master. By the paramparā system, one can thus be endowed with the original spiritual power coming from the Supreme Personality of Godhead (evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]).
TEXT 29
ojasvinaṁ baliṁ jetuṁ
na samartho 'sti kaścana
bhavad-vidho bhavān vāpi
varjayitveśvaraṁ harim
vijeṣyati na ko 'py enaṁ
brahma-tejaḥ-samedhitam
nāsya śaktaḥ puraḥ sthātuṁ
kṛtāntasya yathā janāḥ
SYNONYMS
ojasvinam-so powerful; balim-Bali Mahārāja; jetum-to conquer; na-not; samarthaḥ-able; asti-is; kaścana-anyone; bhavat-vidhaḥ-like you; bhavān-you yourself; vā api-either; varjayitvā-excepting; īśvaram-the supreme controller; harim-the Supreme Personality of Godhead; vijeṣyati-will conquer; na-not; kaḥ api-anyone; enam-him (Bali Mahārāja); brahma-tejaḥ-samedhitam-now empowered with brahma-tejas, extraordinary spiritual power; na-not; asya-of him; śaktaḥ-is able; puraḥ-in front; sthātum-to stay; kṛta-antasya-of Yamarāja; yathā-as; janāḥ-people.
Neither you nor your men can conquer the most powerful Bali. Indeed, no one but the Supreme Personality of Godhead can conquer him, for he is now equipped with the supreme spiritual power [brahma-tejas]. As no one can stand before Yamarāja, no one can now stand before Bali Mahārāja.
TEXT 30
tasmān nilayam utsṛjya
yūyaṁ sarve tri-viṣṭapam
yāta kālaṁ pratīkṣanto
yataḥ śatror viparyayaḥ
SYNONYMS
tasmāt-therefore; nilayam-not visible; utsṛjya-giving up; yūyam-you; sarve-all; tri-viṣṭapam-the heavenly kingdom; yāta-go somewhere else; kālam-time; pratīkṣantaḥ-waiting for; yataḥ-whereof; śatroḥ-of your enemy; viparyayaḥ-the reverse condition arrives.
Therefore, waiting until the situation of your enemies is reversed, you should all leave this heavenly planet and go elsewhere, where you will not be seen.
TEXT 31
eṣa vipra-balodarkaḥ
sampraty ūrjita-vikramaḥ
teṣām evāpamānena
sānubandho vinaṅkṣyati
SYNONYMS
eṣaḥ-this (Bali Mahārāja); vipra-bala-udarkaḥ-flourishing because of the brahminical power invested in him; samprati-at the present moment; ūrjita-vikramaḥ-extremely powerful; teṣām-of the same brāhmaṇas; eva-indeed; apamānena-by insult; sa-anubandhaḥ-with friends and assistants; vinaṅkṣyati-will be vanquished.
Bali Mahārāja has now become extremely powerful because of the benedictions given him by the brāhmaṇas, but when he later insults the brāhmaṇas, he will be vanquished, along with his friends and assistants.
Bali Mahārāja and Indra were enemies. Therefore, when Bṛhaspati, the spiritual master of the demigods, predicted that Bali Mahārāja would be vanquished when he insulted the brāhmaṇas by whose grace he had become so powerful, Bali Mahārāja's enemies were naturally anxious to know when that opportune moment would come. To pacify King Indra, Bṛhaspati assured him that the time would certainly come, for Bṛhaspati could see that in the future Bali Mahārāja would defy the orders of Śukrācārya in order to pacify Lord Viṣṇu, Vāmanadeva. Of course, to advance in Kṛṣṇa consciousness, one can take all risks. To please Vāmanadeva, Bali Mahārāja risked defying the orders of his spiritual master, Śukrācārya. Because of this, he would lose all his property, yet because of devotional service to the Lord, he would get more than he expected, and in the future, in the eighth manvantara, he would occupy the throne of Indra again.
TEXT 32
evaṁ sumantritārthās te
guruṇārthānudarśinā
hitvā tri-viṣṭapaṁ jagmur
gīrvāṇāḥ kāma-rūpiṇaḥ
SYNONYMS
evam-thus; su-mantrita-being well advised; arthāḥ-about duties; te-they (the demigods); guruṇā-by their spiritual master; artha-anudarśinā-whose instructions were quite befitting; hitvā-giving up; tri-viṣṭapam-the heavenly kingdom; jagmuḥ-went; gīrvāṇāḥ-the demigods; kāma-rūpiṇaḥ-who could assume any form they liked.
Śukadeva Gosvāmī continued: The demigods, being thus advised by Bṛhaspati for their benefit, immediately accepted his words. Assuming forms according to their desire, they left the heavenly kingdom and scattered, without being observed by the demons.
The word kāma-rūpiṇaḥ indicates that the demigods, the inhabitants of the heavenly planets, can assume any form they desire. Thus it was not at all difficult for them to remain incognito before the eyes of the demons.
TEXT 33
deveṣv atha nilīneṣu
balir vairocanaḥ purīm
deva-dhānīm adhiṣṭhāya
vaśaṁ ninye jagat-trayam
SYNONYMS
deveṣu-all the demigods; atha-in this way; nilīneṣu-when they disappeared; baliḥ-Bali Mahārāja; vairocanaḥ-the son of Virocana; purīm-the heavenly kingdom; deva-dhānīm-the residence of the demigods; adhiṣṭhāya-taking possession of; vaśam-under control; ninye-brought; jagat-trayam-the three worlds.
When the demigods had disappeared, Bali Mahārāja, the son of Virocana, entered the heavenly kingdom, and from there he brought the three worlds under his control.
TEXT 34
taṁ viśva-jayinaṁ śiṣyaṁ
bhṛgavaḥ śiṣya-vatsalāḥ
śatena hayamedhānām
anuvratam ayājayan
SYNONYMS
tam-unto him (Bali Mahārāja); viśva-jayinam-the conqueror of the entire universe; śiṣyam-because of his being a disciple; bhṛgavaḥ-the brāhmaṇas, descendants of Bhṛgu like Śukrācārya; śiṣya-vatsalāḥ-being very pleased with the disciple; śatena-by one hundred; haya-medhānām-sacrifices known as aśvamedha; anuvratam-following the instruction of the brāhmaṇas; ayājayan-caused to execute.
The brāhmaṇa descendants of Bhṛgu, being very pleased with their disciple, who had conquered the entire universe, now engaged him in performing one hundred aśvamedha sacrifices.
We have seen in the dispute between Mahārāja Pṛthu and Indra that when Mahārāja Pṛthu wanted to perform one hundred aśvamedha-yajñas, Indra wanted to impede him, for it is because of such great sacrifices that Indra was made King of heaven. Here the brāhmaṇa descendants of Bhṛgu decided that although Mahārāja Bali was situated on the throne of Indra, he would not be able to stay there unless he performed such sacrifices. Therefore they advised Mahārāja Bali to perform at least as many aśvamedha-yajñas as Indra. The word ayājayan indicates that all the brāhmaṇas induced Bali Mahārāja to perform such sacrifices.
TEXT 35
tatas tad-anubhāvena
bhuvana-traya-viśrutām
kīrtiṁ dikṣu-vitanvānaḥ
sa reja uḍurāḍ iva
SYNONYMS
tataḥ-thereafter; tat-anubhāvena-because of performing such great sacrifices; bhuvana-traya-throughout the three worlds; viśrutām-celebrated; kīrtim-reputation; dikṣu-in all directions; vitanvānaḥ-spreading; saḥ-he (Bali Mahārāja); reje-became effulgent; uḍurāṭ-the moon; iva-like.
When Bali Mahārāja performed these sacrifices, he gained a great reputation in all directions, throughout the three worlds. Thus he shone in his position, like the brilliant moon in the sky.
TEXT 36
bubhuje ca śriyaṁ svṛddhāṁ
dvija-devopalambhitām
kṛta-kṛtyam ivātmānaṁ
manyamāno mahāmanāḥ
SYNONYMS
bubhuje-enjoyed; ca-also; śriyam-opulence; su-ṛddhām-prosperity; dvija-of the brāhmaṇas; deva-as good as the demigods; upalambhitām-achieved because of the favor; kṛta-kṛtyam-very satisfied by his activities; iva-like that; ātmānam-himself; manyamānaḥ-thinking; mahā-manāḥ-the great-minded.
Because of the favor of the brāhmaṇas, the great soul Bali Mahārāja, thinking himself very satisfied, became very opulent and prosperous and began to enjoy the kingdom.
The brāhmaṇas are called dvija-deva, and kṣatriyas are generally called nara-deva. The word deva actually refers to the Supreme Personality of Godhead. The brāhmaṇas guide human society in becoming happy by satisfying Lord Viṣṇu, and according to their advice, the kṣatriyas, who are called nara-deva, keep law and order so that other people, namely the vaiśyas and śūdras, may properly follow regulative principles. In this way, people are gradually elevated to Kṛṣṇa consciousness.
Thus end the Bhaktivedanta purports of the Eighth Canto, Fifteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Bali Mahārāja Conquers the Heavenly Planets."
Chapter Sixteen
Executing the Payo-vrata Process of Worship
As described in this chapter, because Aditi, the mother of the demigods, was very afflicted, her husband, Kaśyapa Muni, told her how to observe vows in austerities for the benefit of her sons.
Since the demigods were not visible in the heavenly kingdom, their mother, Aditi, because of separation from them, was very much aggrieved. One day after many, many years, the great sage Kaśyapa emerged from a trance of meditation and returned to his āśrama. He saw that the āśrama was no longer beautiful and that his wife was very morose. Everywhere in the āśrama, he saw signs of lamentation. The great sage therefore inquired from his wife about the well-being of the āśrama and asked her why she looked so morose. After Aditi informed Kaśyapa Muni about the āśrama's well-being, she told him that she was lamenting for the absence of her sons. She then requested him to tell her how her sons could return and reoccupy their positions. She wanted all good fortune for her sons. Moved by Aditi's request, Kaśyapa Muni instructed her in the philosophy of self-realization, the difference between matter and spirit, and how to be unaffected by material loss. But when he saw that Aditi was not satisfied even after he had given these instructions, he advised her to worship Vāsudeva, Janārdana. He assured her that only Lord Vāsudeva could satisfy her and fulfill all her desires. When Aditi then expressed her desire to worship Lord Vāsudeva, Prajāpati Kaśyapa told her about a process of worship known as payo-vrata, which is executed in twelve days. Lord Brahmā had instructed him how to satisfy Lord Kṛṣṇa by this process, and thus he advised his wife to observe this vow and its regulative principles.
TEXT 1
śrī-śuka uvāca
evaṁ putreṣu naṣṭeṣu
deva-mātāditis tadā
hṛte tri-viṣṭape daityaiḥ
paryatapyad anāthavat
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-in this way; putreṣu-when her sons; naṣṭeṣu-disappearing from their position; deva-mātā-the mother of the demigods; aditiḥ-Aditi; tadā-at that time; hṛte-because of being lost; tri-viṣṭape-the kingdom of heaven; daityaiḥ-by the influence of the demons; paryatapyat-began to lament; anātha-vat-as if she had no protector.
Śukadeva Gosvāmī said: O King, when Aditi's sons, the demigods, had thus disappeared from heaven and the demons had occupied their places, Aditi began lamenting, as if she had no protector.
TEXT 2
ekadā kaśyapas tasyā
āśramaṁ bhagavān agāt
nirutsavaṁ nirānandaṁ
samādher virataś cirāt
SYNONYMS
ekadā-one day; kaśyapaḥ-the great sage Kaśyapa Muni; tasyāḥ-of Aditi; āśramam-to the shelter; bhagavān-greatly powerful; agāt-went; nirutsavam-without enthusiasm; nirānandam-without jubilation; samādheḥ-his trance; virataḥ-stopping; cirāt-after a long time.
After many, many days, the great powerful sage Kaśyapa Muni arose from a trance of meditation and returned home to see the āśrama of Aditi neither jubilant nor festive.
TEXT 3
sa patnīṁ dīna-vadanāṁ
kṛtāsana-parigrahaḥ
sabhājito yathā-nyāyam
idam āha kurūdvaha
SYNONYMS
saḥ-Kaśyapa Muni; patnīm-unto his wife; dīna-vadanām-having a dry face; kṛta-āsana-parigrahaḥ-after accepting a sitting place; sabhājitaḥ-being honored by Aditi; yathā-nyāyam-according to time and place; idam āha-spoke as follows; kuru-udvaha-O Mahārāja Parīkṣit, the best of the Kurus.
O best of the Kurus, when Kaśyapa Muni had been properly received and welcomed, he took his seat and then spoke as follows to his wife, Aditi, who was very morose.
TEXT 4
apy abhadraṁ na viprāṇāṁ
bhadre loke 'dhunāgatam
na dharmasya na lokasya
mṛtyoś chandānuvartinaḥ
SYNONYMS
api-whether; abhadram-ill fortune; na-not; viprāṇām-of the brāhmaṇas; bhadre-O most gentle Aditi; loke-in this world; adhunā-at the present moment; āgatam-has come; na-not; dharmasya-of religious principles; na-not; lokasya-of the people in general; mṛtyoḥ-death; chanda-anuvartinaḥ-who are followers of the whims of death.
O most gentle one, I wonder whether anything inauspicious has now taken place in regard to religious principles, the brāhmaṇas or the people in general, who are subject to the whims of death.
There are prescribed duties for all the inhabitants of this material world, especially for the brāhmaṇas but also for the people in general, who are subject to the whims of death. Kaśyapa Muni wondered whether the regulative principles, which are meant for the well-being of everyone, had been disobeyed. He accordingly continued his inquiries for seven verses.
TEXT 5
api vākuśalaṁ kiñcid
gṛheṣu gṛha-medhini
dharmasyārthasya kāmasya
yatra yogo hy ayoginām
SYNONYMS
api-I am wondering; vā-either; akuśalam-inauspiciousness; kiñcit-some; gṛheṣu-at home; gṛha-medhini-O my wife, who are attached to household life; dharmasya-of the principles of religion; arthasya-of the economic condition; kāmasya-of satisfaction of desires; yatra-at home; yogaḥ-the result of meditation; hi-indeed; ayoginām-even of those who are not transcendentalists.
O my wife, who are very much attached to household life, if the principles of religion, economic development and satisfaction of the senses are properly followed in household life, one's activities are as good as those of a transcendentalist. I wonder whether there have been any discrepancies in following these principles.
In this verse, Aditi has been addressed by her husband, Kaśyapa Muni, as gṛha-medhini, which means "one who is satisfied in household life for sense gratification." Generally, those who are in household life pursue sense gratification in the field of activities performed for material results. Such gṛhamedhīs have only one aim in life-sense gratification. Therefore it is said, yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham: [SB 7.9.45] the householder's life is based on sense gratification, and therefore the happiness derived from it is very meager. Nonetheless, the Vedic process is so comprehensive that even in householder life one can adjust his activities according to the regulative principles of dharma, artha, kāma and mokṣa. One's aim should be to achieve liberation, but because one cannot at once give up sense gratification, in the śāstras there are injunctions prescribing how to follow the principles of religion, economic development and sense gratification. As explained in Śrīmad-Bhāgavatam (1.2.9), dharmasya hy āpavargyasya nārtho 'rthāyopakalpate: "All occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain." Those who are in household life should not think that religion is meant to improve the process of the householder's sense gratification. Household life is also meant for advancement in spiritual understanding, by which one can ultimately gain liberation from the material clutches. One should remain in household life with the aim of understanding the ultimate goal of life (tattva jijñāsā). Then household life is as good as the life of a yogi. Kaśyapa Muni therefore inquired from his wife whether the principles of religion, economic development and sense gratification were being properly followed in terms of the śāstric injunctions. As soon as one deviates from the injunctions of the śāstra, the purpose of household life is immediately lost in confusion.
TEXT 6
api vātithayo 'bhyetya
kuṭumbāsaktayā tvayā
gṛhād apūjitā yātāḥ
pratyutthānena vā kvacit
SYNONYMS
api-whether; vā-either; atithayaḥ-guests who come without an invitation; abhyetya-coming to the home; kuṭumba-āsaktayā-who were too attached to the family members; tvayā-by you; gṛhāt-from the house; apūjitāḥ-without being properly welcomed; yātāḥ-went away; pratyutthānena-by standing up; vā-either; kvacit-sometimes.
I wonder whether because of being too attached to the members of your family, you failed to properly receive uninvited guests, who therefore were not welcomed and went away.
It is the duty of a householder to receive guests, even if a guest be an enemy. When a guest comes to one's home, one should properly receive him by standing up and offering him a seat. It is enjoined, gṛhe śatrum api prāptaṁ viśvastam akutobhayam: if even an enemy comes to one's home, one should receive him in such a way that the guest will forget that his host is an enemy. According to one's position, one should properly receive anyone who comes to one's home. At least a seat and a glass of water should be offered, so that the guest will not be displeased. Kaśyapa Muni inquired from Aditi whether disrespect had been shown to such guests, or atithis. The word atithi refers to one who comes without an invitation.
TEXT 7
gṛheṣu yeṣv atithayo
nārcitāḥ salilair api
yadi niryānti te nūnaṁ
pherurāja-gṛhopamāḥ
SYNONYMS
gṛheṣu-at home; yeṣu-which; atithayaḥ-uninvited guests; na-not; arcitāḥ-welcomed; salilaiḥ api-even by offering a glass of water; yadi-if; niryānti-they go away; te-such household life; nūnam-indeed; pheru-rāja-of jackals; gṛha-the homes; upamāḥ-like.
Homes from which guests go away without having been received even with an offering of a little water are like those holes in the field which are the homes of jackals.
In a field there may be holes made by snakes and mice, but when there are very big holes, it may be supposed that jackals live there. Certainly no one goes to take shelter in such homes. Thus the homes of human beings where atithis, uninvited guests, are not properly received are like the homes of jackals.
TEXT 8
apy agnayas tu velāyāṁ
na hutā haviṣā sati
tvayodvigna-dhiyā bhadre
proṣite mayi karhicit
SYNONYMS
api-whether; agnayaḥ-fires; tu-indeed; velāyām-in the fire sacrifice; na-not; hutāḥ-offered; haviṣā-by ghee; sati-O chaste woman; tvayā-by you; udvigna-dhiyā-because of some anxiety; bhadre-O auspicious woman; proṣite-was away from home; mayi-when I; karhicit-sometimes.
O chaste and auspicious woman, when I left home for other places, were you in so much anxiety that you did not offer oblations of ghee into the fire?
TEXT 9
yat-pūjayā kāma-dughān
yāti lokān gṛhānvitaḥ
brāhmaṇo 'gniś ca vai viṣṇoḥ
sarva-devātmano mukham
SYNONYMS
yat-pūjayā-by worshiping the fire and brāhmaṇas; kāma-dughān-which fulfill one's desires; yāti-one goes; lokān-to the destination of the higher planetary system; gṛha-anvitaḥ-a person attached to household life; brāhmaṇaḥ-the brāhmaṇas; agniḥ ca-and the fire; vai-indeed; viṣṇoḥ-of Lord Viṣṇu; sarva-deva-ātmanaḥ-the soul of all the demigods; mukham-the mouth.
By worshiping the fire and the brāhmaṇas, a householder can achieve the desired goal of residing in the higher planets, for the sacrificial fire and the brāhmaṇas are to be considered the mouth of Lord Viṣṇu, who is the Supersoul of all the demigods.
According to the Vedic system, a fire sacrifice is held in order to offer oblations of ghee, grains, fruits, flowers and so on, so that Lord Viṣṇu may eat and be satisfied. The Lord says in Bhagavad-gītā (9.26):
patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ
"If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it." Therefore, all these items may be offered in the sacrificial fire, and Lord Viṣṇu will be satisfied. Similarly, brāhmaṇa-bhojana, feeding of the brāhmaṇas, is also recommended, for when the brāhmaṇas eat sumptuous remnants of food after yajña, this is another way that Lord Viṣṇu Himself eats. Therefore the Vedic principles recommend that in every festival or ceremony one offer oblations to the fire and give sumptuous food for the brāhmaṇas to eat. By such activities, a householder may be elevated to the heavenly planets and similar places in the higher planetary systems.
TEXT 10
api sarve kuśalinas
tava putrā manasvini
lakṣaye 'svastham ātmānaṁ
bhavatyā lakṣaṇair aham
SYNONYMS
api-whether; sarve-all; kuśalinaḥ-in full auspiciousness; tava-your; putrāḥ-sons; manasvini-O great-minded lady; lakṣaye-I see; asvastham-not in tranquillity; ātmānam-the mind; bhavatyāḥ-of you; lakṣaṇaiḥ-by symptoms; aham-I.
O great-minded lady, are all your sons faring well? Seeing your withered face, I can perceive that your mind is not tranquil. How is this so?
TEXT 11
śrī-aditir uvāca
bhadraṁ dvija-gavāṁ brahman
dharmasyāsya janasya ca
tri-vargasya paraṁ kṣetraṁ
gṛhamedhin gṛhā ime
SYNONYMS
śrī-aditiḥ uvāca-Śrīmatī Aditi said; bhadram-all auspiciousness; dvija-gavām-of the brāhmaṇas and the cows; brahman-O brāhmaṇa; dharmasya asya-of the religious principles mentioned in śāstra; janasya-of the people in general; ca-and; tri-vargasya-of the three processes of elevation (dharma, artha and kāma); param-the supreme; kṣetram-field; gṛhamedhin-O my husband, who are attached to household life; gṛhāḥ-your home; ime-all these things.
Aditi said: O my respected brāhmaṇa husband, all is well with the brāhmaṇas, the cows, religion and the welfare of other people. O master of the house, the three principles of dharma, artha and kāma flourish in household life, which is consequently full of good fortune.
In household life one can develop the three principles of religion, economic development and sense gratification according to the regulations given in the śāstras, but to attain liberation one must give up household life and place himself in the transcendental renounced order. Kaśyapa Muni was not in the renounced order of life. Therefore he is addressed here once as brahman and another time as gṛhamedhin. Aditi, his wife, assured him that as far as household life was concerned, everything was going nicely, and the brāhmaṇas and cows were being honored and protected. In other words, there were no disturbances; household life was duly progressing.
TEXT 12
agnayo 'tithayo bhṛtyā
bhikṣavo ye ca lipsavaḥ
sarvaṁ bhagavato brahmann
anudhyānān na riṣyati
SYNONYMS
agnayaḥ-worshiping the fires; atithayaḥ-receiving the guests; bhṛtyāḥ-satisfying the servants; bhikṣavaḥ-pleasing the beggars; ye-all of them who; ca-and; lipsavaḥ-as they desire (are taken care of); sarvam-all of them; bhagavataḥ-of you, my lord; brahman-O brāhmaṇa; anudhyānāt-from always thinking; na riṣyati-nothing is missed (everything is properly done).
O beloved husband, the fires, guests, servants and beggars are all being properly cared for by me. Because I always think of you, there is no possibility that any of the religious principles will be neglected.
TEXT 13
ko nu me bhagavan kāmo
na sampadyeta mānasaḥ
yasyā bhavān prajādhyakṣa
evaṁ dharmān prabhāṣate
SYNONYMS
kaḥ-what; nu-indeed; me-my; bhagavan-O lord; kāmaḥ-desire; na-not; sampadyeta-can be fulfilled; mānasaḥ-within my mind; yasyāḥ-of me; bhavān-your good self; prajā-adhyakṣaḥ-Prajāpati; evam-thus; dharmān-religious principles; prabhāṣate-talks.
O my lord, since you are a Prajāpati and are personally my instructor in the principles of religion, where is the possibility that all my desires will not be fulfilled?
TEXT 14
tavaiva mārīca manaḥ-śarīrajāḥ
prajā imāḥ sattva-rajas-tamo-juṣaḥ
samo bhavāṁs tāsv asurādiṣu prabho
tathāpi bhaktaṁ bhajate maheśvaraḥ
SYNONYMS
tava-your; eva-indeed; mārīca-O son of Marīci; manaḥ-śarīra-jāḥ-born either of your body or of your mind (all the demons and demigods); prajāḥ-born of you; imāḥ-all of them; sattva-rajaḥ-tamaḥ-juṣaḥ-infected with sattva-guṇa, rajo-guṇa or tamo-guṇa; samaḥ-equal; bhavān-your good self; tāsu-to every one of them; asura-ādiṣu-beginning with the asuras; prabho-O my lord; tathā api-still; bhaktam-unto the devotees; bhajate-takes care of; mahā-īśvaraḥ-the Supreme Personality of Godhead, the supreme controller.
O son of Marīci, because you are a great personality you are equal toward all the demons and demigods, who are born either from your body or from your mind and who possess one or another of the three qualities-sattva-guṇa, rajo-guṇa or tamo-guṇa. But although the Supreme Personality of Godhead, the supreme controller, is equal toward all living entities, He is especially favorable to the devotees.
In Bhagavad-gītā (9.29) the Lord says:
samo 'haṁ sarva-bhūteṣu
na me dveṣyo 'sti na priyaḥ
ye bhajanti tu māṁ bhaktyā
mayi te teṣu cāpy aham
Although the Supreme Personality of Godhead is equal toward everyone, He is especially inclined toward those who engage in His devotional service. The Lord says, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: "My dear son of Kuntī, please declare that My devotee will never be vanquished." Elsewhere, Kṛṣṇa also says:
ye yathā māṁ prapadyante
tāṁs tathaiva bhajāmy aham
mama vartmānuvartante
manuṣyāḥ pārtha sarvaśaḥ
(Bg. 4.11)
Actually, everyone is trying to please the Supreme Personality of Godhead in various ways, but according to their methods of approach, the Supreme Lord endows them with different benedictions. Thus Aditi appealed to her husband by saying that since even the supreme controller favors His devotees and since Indra, Kaśyapa's devoted son, was in difficulty, Kaśyapa should bestow his favor upon Indra.
TEXT 15
tasmād īśa bhajantyā me
śreyaś cintaya suvrata
hṛta-śriyo hṛta-sthānān
sapatnaiḥ pāhi naḥ prabho
SYNONYMS
tasmāt-therefore; īśa-O powerful controller; bhajantyāḥ-of your servitor; me-me; śreyaḥ-auspiciousness; cintaya-just consider; su-vrata-O most gentle one; hṛta-śriyaḥ-bereft of all opulence; hṛta-sthānān-bereft of a residence; sapatnaiḥ-by the competitors; pāhi-please protect; naḥ-us; prabho-O my lord.
Therefore, most gentle lord, kindly favor your maidservant. We have now been deprived of our opulence and residence by our competitors, the demons. Kindly give us protection.
Aditi, the mother of the demigods, appealed to Kaśyapa Muni to give the demigods protection. When we speak of the demigods, this also includes their mother.
TEXT 16
parair vivāsitā sāhaṁ
magnā vyasana-sāgare
aiśvaryaṁ śrīr yaśaḥ sthānaṁ
hṛtāni prabalair mama
SYNONYMS
paraiḥ-by our enemies; vivāsitā-taken away from our residential quarters; sā-the same; aham-I; magnā-drowned; vyasana-sāgare-in an ocean of trouble; aiśvaryam-opulence; śrīḥ-beauty; yaśaḥ-reputation; sthānam-place; hṛtāni-all taken away; prabalaiḥ-very powerful; mama-my.
The demons, our formidably powerful enemies, have taken away our opulence, our beauty, our fame and even our residence. Indeed, we have now been exiled, and we are drowning in an ocean of trouble.
TEXT 17
yathā tāni punaḥ sādho
prapadyeran mamātmajāḥ
tathā vidhehi kalyāṇaṁ
dhiyā kalyāṇa-kṛttama
SYNONYMS
yathā-as; tāni-all of our lost things; punaḥ-again; sādho-O great saintly person; prapadyeran-can regain; mama-my; ātmajāḥ-offspring (sons); tathā-so; vidhehi-kindly do; kalyāṇam-auspiciousness; dhiyā-by consideration; kalyāṇa-kṛt-tama-O you who are the best person to act for our welfare.
O best of sages, best of all those who grant auspicious benedictions, please consider our situation and bestow upon my sons the benedictions by which they can regain what they have lost.
TEXT 18
śrī-śuka uvāca
evam abhyarthito 'dityā
kas tām āha smayann iva
aho māyā-balaṁ viṣṇoḥ
sneha-baddham idaṁ jagat
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-in this way; abhyarthitaḥ-being requested; adityā-by Aditi; kaḥ-Kaśyapa Muni; tām-unto her; āha-said; smayan-smiling; iva-just like; aho-alas; māyā-balam-the influence of the illusory energy; viṣṇoḥ-of Lord Viṣṇu; sneha-baddham-influenced by this affection; idam-this; jagat-whole world.
Śukadeva Gosvāmī continued: When Kaśyapa Muni was thus requested by Aditi, he slightly smiled. "Alas," he said, "how powerful is the illusory energy of Lord Viṣṇu, by which the entire world is bound by affection for children!"
Kaśyapa Muni was surely sympathetic to his wife's affliction, yet he was surprised at how the whole world is influenced by affection.
TEXT 19
kva deho bhautiko 'nātmā
kva cātmā prakṛteḥ paraḥ
kasya ke pati-putrādyā
moha eva hi kāraṇam
SYNONYMS
kva-where is; dehaḥ-this material body; bhautikaḥ-made of five elements; anātmā-not the spirit soul; kva-where is; ca-also; ātmā-the spirit soul; prakṛteḥ-to the material world; paraḥ-transcendental; kasya-of whom; ke-who is; pati-husband; putra-ādyāḥ-or son and so on; mohaḥ-illusion; eva-indeed; hi-certainly; kāraṇam-cause.
Kaśyapa Muni continued: What is this material body, made of five elements? It is different from the spirit soul. Indeed, the spirit soul is completely different from the material elements from which the body is made. But because of bodily attachment, one is regarded as a husband or son. These illusory relationships are caused by misunderstanding.
The spirit soul (ātmā or jīva) is certainly different from the body, which is a combination of five material elements. This is a simple fact, but it is not understood unless one is spiritually educated. Kaśyapa Muni met his wife, Aditi, in the heavenly planets, but the same misconception extends throughout the entire universe and is also here on earth. There are different grades of living entities, but all of them are more or less under the impression of the bodily conception of life. In other words, all living entities in this material world are more or less devoid of spiritual education. The Vedic civilization, however, is based on spiritual education, and spiritual education is the special basis on which Bhagavad-gītā was spoken to Arjuna. In the beginning of Bhagavad-gītā, Kṛṣṇa instructed Arjuna to understand that the spirit soul is different from the body.
dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati
"As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change." (Bg. 2.13) Unfortunately, this spiritual education is completely absent from modern human civilization. No one understands his real self-interest, which lies with the spirit soul, not with the material body. Education means spiritual education. To work hard in the bodily conception of life, without spiritual education, is to live like an animal. Nāyaṁ deho deha-bhājāṁ nṛ-loke kaṣṭān kāmān arhate vid-bhujāṁ ye (Bhāg. 5.5.1). People are working so hard simply for bodily comforts, without education regarding the spirit soul. Thus they are living in a very risky civilization, for it is a fact that the spirit soul has to transmigrate from one body to another (tathā dehāntara-prāptiḥ). Without spiritual education, people are kept in dark ignorance and do not know what will happen to them after the annihilation of the present body. They are working blindly, and blind leaders are directing them. Andhā yathāndhair upanīyamānās te 'pīśa-tantryām uru-dāmni baddhāḥ (Bhāg. 7.5.31). A foolish person does not know that he is completely under the bondage of material nature and that after death material nature will impose upon him a certain type of body, which he will have to accept. He does not know that although in his present body he may be a very important man, he may next get the body of an animal or tree because of his ignorant activities in the modes of material nature. Therefore the Kṛṣṇa consciousness movement is trying to give the true light of spiritual existence to all living entities. This movement is not very difficult to understand, and people must take advantage of it, for it will save them from the risky life of irresponsibility.
TEXT 20
upatiṣṭhasva puruṣaṁ
bhagavantaṁ janārdanam
sarva-bhūta-guhā-vāsaṁ
vāsudevaṁ jagad-gurum
SYNONYMS
upatiṣṭhasva-just try to worship; puruṣam-the Supreme Person; bhagavantam-the Personality of Godhead; janārdanam-who can kill all the enemies; sarva-bhūta-guhā-vāsam-living within the core of the heart of everyone; vāsudevam-Vāsudeva, Kṛṣṇa, who is all-pervading and is the son of Vasudeva; jagat-gurum-the spiritual master and teacher of the whole world.
My dear Aditi, engage in devotional service to the Supreme Personality of Godhead, who is the master of everything, who can subdue everyone's enemies, and who sits within everyone's heart. Only that Supreme Person-Kṛṣṇa, or Vāsudeva-can bestow all auspicious benedictions upon everyone, for He is the spiritual master of the universe.
With these words, Kaśyapa Muni tried to pacify his wife. Aditi made her appeal to her material husband. Of course, that is nice, but actually a material relative cannot do anything good for anyone. If anything good can be done, it is done by the Supreme Personality of Godhead, Vāsudeva. Therefore, Kaśyapa Muni advised his wife, Aditi, to begin worshiping Lord Vāsudeva, who is situated in everyone's heart. He is the friend of everyone and is known as Janārdana because He can kill all enemies. There are three modes of material nature-goodness, passion and ignorance-and above material nature, transcendental to material nature, is another existence, which is called śuddha-sattva. In the material world, the mode of goodness is considered the best, but because of material contamination, even the mode of goodness is sometimes overpowered by the modes of passion and ignorance. But when one transcends the competition between these modes and engages himself in devotional service, he rises above the three modes of material nature. In that transcendental position, one is situated in pure consciousness. Sattvaṁ viśuddhaṁ vasudeva-śabditam (Bhāg. 4.3.23). Above material nature is the position called vasudeva, or freedom from material contamination. Only in that position can one perceive the Supreme Personality of Godhead, Vāsudeva. Thus the vasudeva condition fulfills a spiritual necessity. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]. When one realizes Vāsudeva, the Supreme Personality of Godhead, he becomes most exalted.
Paramātmā (Vāsudeva) is situated in everyone's heart, as confirmed in Bhagavad-gītā. The Lord says:
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
"To those who are constantly devoted and who worship Me with love, I give the understanding by which they can come to Me." (Bg. 10.10)
īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
"The Supreme Lord is situated in everyone's heart, O Arjuna." (Bg. 18.61)
bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati
"The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries." (Bg. 5.29)
Whenever one is perplexed, let him take shelter of the lotus feet of Vāsudeva, Kṛṣṇa, who will give the devotee intelligence to help him surpass all difficulties and return home, back to Godhead. Kaśyapa Muni advised his wife to seek shelter at the lotus feet of Vāsudeva, Kṛṣṇa, so that all her problems would be very easily solved. Thus Kaśyapa Muni was an ideal spiritual master. He was not so foolish that he would present himself as an exalted personality, as good as God. He was actually a bona fide guru because he advised his wife to seek shelter at the lotus feet of Vāsudeva. One who trains his subordinate or disciple to worship Vāsudeva is the truly bona fide spiritual master. The word jagad-gurum is very important in this regard. Kaśyapa Muni did not falsely declare himself to be jagad-guru, although he actually was jagad-guru because he advocated the cause of Vāsudeva. Actually, Vāsudeva is jagad-guru, as clearly stated here (vāsudevaṁ jagad-gurum). One who teaches the instructions of Vāsudeva, Bhagavad-gītā, is as good as vāsudevaṁ jagad-gurum. But when one who does not teach this instruction-as it is-declares himself jagad-guru, he simply cheats the public. Kṛṣṇa is jagad-guru, and one who teaches the instruction of Kṛṣṇa as it is, on behalf of Kṛṣṇa, may be accepted as jagad-guru. One who manufactures his own theories cannot be accepted; he becomes jagad-guru falsely.
TEXT 21
sa vidhāsyati te kāmān
harir dīnānukampanaḥ
amoghā bhagavad-bhaktir
netareti matir mama
SYNONYMS
saḥ-he (Vāsudeva); vidhāsyati-will undoubtedly fulfill; te-your; kāmān-desires; hariḥ-the Supreme Personality of Godhead; dīna-unto the poor; anukampanaḥ-very merciful; amoghā-infallible; bhagavat-bhaktiḥ-devotional service unto the Supreme Personality of Godhead; na-not; itarā-anything but bhagavad-bhakti; iti-thus; matiḥ-opinion; mama-my.
The Supreme Personality of Godhead, who is very merciful to the poor, will fulfill all of your desires, for devotional service unto Him is infallible. Any method other than devotional service is useless. That is my opinion.
There are three kinds of men, who are called akāma, mokṣa-kāma and sarva-kāma. One who tries to get liberation from this material world is called mokṣa-kāma, one who wants to enjoy this material world to its fullest extent is called sarva-kāma, and one who has fulfilled all his desires and has no further material desires is called akāma. A bhakta has no desire. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. He is purified and free from material desires. The mokṣa-kāmī wants to achieve liberation by merging into the existence of the Supreme Brahman, and because of this desire to merge into the existence of the Lord, he is not yet pure. And since those who want liberation are impure, what to speak of the karmīs, who have so many desires to fulfill? Nonetheless, the śāstra says:
akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaṁ param
"Whether one desires everything or nothing or desires to merge into the existence of the Lord, he is intelligent only if he worships Lord Kṛṣṇa, the Supreme Personality of Godhead, by rendering transcendental loving service." (Bhāg. 2.3.10)
Kaśyapa Muni saw that his wife, Aditi, had some material desires for the welfare of her sons, but still he advised her to render devotional service to the Supreme Personality of Godhead. In other words, everyone, regardless of whether he is a karmī, jñānī, yogī or bhakta, should invariably take shelter of the lotus feet of Vāsudeva and render transcendental loving service unto Him so that all his desires will be duly fulfilled. Kṛṣṇa is dīna-anukampana: He is very merciful to everyone. Therefore if one wants to fulfill his material desires, Kṛṣṇa helps him. Of course, sometimes if a devotee is very sincere, the Lord, as a special favor to him, refuses to fulfill his material desires and directly blesses him with pure, unalloyed devotional service. It is said in Caitanya-caritāmṛta (Madhya 22.38–39):
kṛṣṇa kahe,–'āmā bhaje, māge viṣaya-sukha
amṛta chāḍi' viṣa māge,–ei baḍa mūrkha
āmi–vijña, ei mūrkhe 'viṣaya' kene diba?
sva-caraṇāmṛta diyā 'viṣaya' bhulāiba
"Kṛṣṇa says, 'If one engages in My transcendental loving service but at the same time wants the opulence of material enjoyment, he is very, very foolish. Indeed, he is just like a person who gives up ambrosia to drink poison. Since I am very intelligent, why should I give this fool material prosperity? Instead I shall induce him to take the nectar of the shelter of My lotus feet and make him forget illusory material enjoyment.' " If a devotee maintains some material desire and at the same time very sincerely desires to engage at the lotus feet of Kṛṣṇa, Kṛṣṇa may directly give him unalloyed devotional service and take away all his material desires and possessions. This is the Lord's special favor to devotees. Otherwise, if one takes to Kṛṣṇa's devotional service but still has material desires to fulfill, he may become free from all material desires, as Dhruva Mahārāja did, but this may take some time. However, if a very sincere devotee wants only Kṛṣṇa's lotus feet, Kṛṣṇa directly gives him the position of śuddha-bhakti, unalloyed devotional service.
TEXT 22
śrī-aditir uvāca
kenāhaṁ vidhinā brahmann
upasthāsye jagat-patim
yathā me satya-saṅkalpo
vidadhyāt sa manoratham
SYNONYMS
śrī-aditiḥ uvāca-Śrīmatī Aditi began to pray; kena-by which; aham-I; vidhinā-by regulative principles; brahman-O brāhmaṇa; upasthāsye-can please; jagat-patim-the Lord of the universe, Jagannātha; yathā-by which; me-my; satya-saṅkalpaḥ-desire may actually be fulfilled; vidadhyāt-may fulfill; saḥ-He (the Supreme Lord); manoratham-ambitions or desires.
Śrīmatī Aditi said: O brāhmaṇa, tell me the regulative principles by which I may worship the supreme master of the world so that the Lord will be pleased with me and fulfill all my desires.
It is said, "Man proposes, God disposes." Thus a person may desire many things, but unless these desires are fulfilled by the Supreme Personality of Godhead, they cannot be fulfilled. Fulfillment of desire is called satya-saṅkalpa. Here the word satya-saṅkalpa is very important. Aditi placed herself at the mercy of her husband so that he would give her directions by which to worship the Supreme Personality of Godhead so that all her desires would be fulfilled. A disciple must first decide that he should worship the Supreme Lord, and then the spiritual master will give the disciple correct directions. One cannot dictate to the spiritual master, just as a patient cannot demand that his physician prescribe a certain type of medicine. Here is the beginning of worship of the Supreme Personality of Godhead. As confirmed in Bhagavad-gītā (7.16):
catur-vidhā bhajante māṁ
janāḥ sukṛtino 'rjuna
ārto jijñāsur arthārthī
jñānī ca bharatarṣabha
"O best among the Bhāratas, four kinds of pious men render devotional service unto Me-the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute." Aditi was ārta, a person in distress. She was very much aggrieved because her sons, the demigods, were bereft of everything. Thus she wanted to take shelter of the Supreme Personality of Godhead under the direction of her husband, Kaśyapa Muni.
TEXT 23
ādiśa tvaṁ dvija-śreṣṭha
vidhiṁ tad-upadhāvanam
āśu tuṣyati me devaḥ
sīdantyāḥ saha putrakaiḥ
SYNONYMS
ādiśa-just instruct me; tvam-O my husband; dvija-śreṣṭha-O best of the brāhmaṇas; vidhim-the regulative principles; tat-the Lord; upadhāvanam-the process of worshiping; āśu-very soon; tuṣyati-becomes satisfied; me-unto me; devaḥ-the Lord; sīdantyāḥ-now lamenting; saha-with; putrakaiḥ-all my sons, the demigods.
O best of the brāhmaṇas, kindly instruct me in the perfect method of worshiping the Supreme Personality of Godhead in devotional service, by which the Lord may very soon be pleased with me and save me, along with my sons, from this most dangerous condition.
Sometimes less intelligent men ask whether one has to approach a guru to be instructed in devotional service for spiritual advancement. The answer is given here-indeed, not only here, but also in Bhagavad-gītā, where Arjuna accepted Kṛṣṇa as his guru (śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam). The Vedas also instruct, tad-vijñānārthaṁ sa guruṁ evābhigacchet: [MU tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham
"To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth."
[Muṇḍaka Upaniṣad 1.2.12]
1.2.12] one must accept a guru for proper direction if one is seriously inclined toward advancement in spiritual life. The Lord says that one must worship the ācārya, who is the representative of the Supreme Personality of Godhead (ācāryaṁ māṁ vijānīyāt). One should definitely understand this. In Caitanya-caritāmṛta it is said that the guru is the manifestation of the Supreme Personality of Godhead. Therefore, according to all the evidence given by the śāstra and by the practical behavior of devotees, one must accept a guru. Aditi accepted her husband as her guru, so that he would direct her how to advance in spiritual consciousness, devotional service, by worshiping the Supreme Lord.
TEXT 24
śrī-kaśyapa uvāca
etan me bhagavān pṛṣṭaḥ
prajā-kāmasya padmajaḥ
yad āha te pravakṣyāmi
vrataṁ keśava-toṣaṇam
SYNONYMS
śrī-kaśyapaḥ uvāca-Kaśyapa Muni said; etat-this; me-by me; bhagavān-the most powerful; pṛṣṭaḥ-when he was requested; prajā-kāmasya-desiring offspring; padma-jaḥ-Lord Brahmā, who was born of a lotus flower; yat-whatever; āha-he said; te-unto you; pravakṣyāmi-I shall explain; vratam-in the form of worship; keśava-toṣaṇam-by which Keśava, the Supreme Personality of Godhead, is satisfied.
Śrī Kaśyapa Muni said: When I desired offspring, I placed inquiries before Lord Brahmā, who is born from a lotus flower. Now I shall explain to you the same process Lord Brahmā instructed me, by which Keśava, the Supreme Personality of Godhead, is satisfied.
Here the process of devotional service is further explained. Kaśyapa Muni wanted to instruct Aditi in the same process recommended to him by Brahmā for satisfying the Supreme Personality of Godhead. This is valuable. The guru does not manufacture a new process to instruct the disciple. The disciple receives from the guru an authorized process received by the guru from his guru. This is called the system of disciplic succession (evaṁ paramparā-prāptaṁ imaṁ rājarṣayo viduḥ [Bg. 4.2]). This is the bona fide Vedic system of receiving the process of devotional service, by which the Supreme Personality of Godhead is pleased. Therefore, to approach a bona fide guru, or spiritual master, is essential. The bona fide spiritual master is he who has received the mercy of his guru, who in turn is bona fide because he has received the mercy of his guru. This is called the paramparā system. Unless one follows this paramparā system, the mantra one receives will be chanted for no purpose. Nowadays there are so many rascal gurus who manufacture their mantras as a process for material advancement, not spiritual advancement. Still, the mantra cannot be successful if it is manufactured. Mantras and the process of devotional service have special power, provided they are received from the authorized person.
TEXT 25
phālgunasyāmale pakṣe
dvādaśāhaṁ payo-vratam
arcayed aravindākṣaṁ
bhaktyā paramayānvitaḥ
SYNONYMS
phālgunasya-of the month of Phālguna (February and March); amale-during the bright; pakṣe-fortnight; dvādaśa-aham-for twelve days, ending with Dvādaśī, the day after Ekādaśī; payaḥ-vratam-accepting the vow of taking only milk; arcayet-one should worship; aravinda-akṣam-the lotus-eyed Supreme Personality of Godhead; bhaktyā-with devotion; paramayā-unalloyed; anvitaḥ-surcharged.
In the bright fortnight of the month of Phālguna [February and March], for twelve days ending with Dvādaśī, one should observe the vow of subsisting only on milk and should worship the lotus-eyed Supreme Personality of Godhead with all devotion.
Worshiping the Supreme Lord Viṣṇu with devotion means following arcana-mārga.
śravaṇaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam
[SB 7.5.23]
One should install the Deity of Lord Viṣṇu or Kṛṣṇa and worship Him nicely by dressing Him, decorating Him with flower garlands, and offering Him all kinds of fruits, flowers and cooked food, nicely prepared with ghee, sugar and grains. One should also offer a flame, incense and so on, while ringing a bell, as prescribed. This is called worship of the Lord. Here it is recommended that one observe the vow of subsisting only by drinking milk. This is called payo-vrata. As we generally perform devotional service on Ekādaśī by not eating grains, it is generally recommended that on Dvādaśī one not consume anything but milk. payo-vrata and arcana devotional service to the Supreme Lord should be performed with a pure devotional attitude (bhaktyā). Without bhakti, one cannot worship the Supreme Personality of Godhead. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. If one wants to know the Supreme Personality of Godhead and be directly connected with Him, knowing what He wants to eat and how He is satisfied, one must take to the process of bhakti. As recommended here also, bhaktyā paramayānvitaḥ: one should be surcharged with unalloyed devotional service.
TEXT 26
sinīvālyāṁ mṛdālipya
snāyāt kroḍa-vidīrṇayā
yadi labhyeta vai srotasy
etaṁ mantram udīrayet
SYNONYMS
sinīvālyām-on the dark-moon day; mṛdā-with dirt; ālipya-smearing the body; snāyāt-one should bathe; kroḍa-vidīrṇayā-dug up by the tusk of a boar; yadi-if; labhyeta-it is available; vai-indeed; srotasi-in a flowing river; etam mantram-this mantra; udīrayet-one should chant.
If dirt dug up by a boar is available, on the day of the dark moon one should smear this dirt on his body and then bathe in a flowing river. While bathing, one should chant the following mantra.
TEXT 27
tvaṁ devy ādi-varāheṇa
rasāyāḥ sthānam icchatā
uddhṛtāsi namas tubhyaṁ
pāpmānaṁ me praṇāśaya
SYNONYMS
tvam-you; devi-O mother earth; ādi-varāheṇa-by the Supreme Personality of Godhead in the form of a boar; rasāyāḥ-from the bottom of the universe; sthānam-a place; icchatā-desiring; uddhṛtā asi-you have been raised; namaḥ tubhyam-I offer my respectful obeisances unto you; pāpmānam-all sinful activities and their reactions; me-of me; praṇāśaya-please undo.
O mother earth, you were raised by the Supreme Personality of Godhead in the form of a boar because of your desiring to have a place to stay. I pray that you kindly vanquish all the reactions of my sinful life. I offer my respectful obeisances unto you.
TEXT 28
nirvartitātma-niyamo
devam arcet samāhitaḥ
arcāyāṁ sthaṇḍile sūrye
jale vahnau gurāv api
SYNONYMS
nirvartita-finished; ātma-niyamaḥ-the daily duties of washing, chanting other mantras and so on, according to one's practice; devam-the Supreme Personality of Godhead; arcet-one should worship; samāhitaḥ-with full attention; arcāyām-unto the Deities; sthaṇḍile-unto the altar; sūrye-unto the sun; jale-unto the water; vahnau-unto the fire; gurau-unto the spiritual master; api-indeed.
Thereafter, one should perform his daily spiritual duties and then, with great attention, offer worship to the Deity of the Supreme Personality of Godhead, and also to the altar, the sun, water, fire and the spiritual master.
TEXT 29
namas tubhyaṁ bhagavate
puruṣāya mahīyase
sarva-bhūta-nivāsāya
vāsudevāya sākṣiṇe
SYNONYMS
namaḥ tubhyam-I offer my respectful obeisances unto You; bhagavate-unto the Supreme Personality of Godhead; puruṣāya-the Supreme Person; mahīyase-the best of all personalities; sarva-bhūta-nivāsāya-the person who lives in everyone's heart; vāsudevāya-the Lord who lives everywhere; sākṣiṇe-the witness of everything.
O Supreme Personality of Godhead, greatest of all, who lives in everyone's heart and in whom everyone lives, O witness of everything, O Vāsudeva, supreme and all-pervading person, I offer my respectful obeisances unto You.
TEXT 30
namo 'vyaktāya sūkṣmāya
pradhāna-puruṣāya ca
catur-viṁśad-guṇa-jñāya
guṇa-saṅkhyāna-hetave
SYNONYMS
namaḥ-I offer my respectful obeisances unto You; avyaktāya-who are never seen by material eyes; sūkṣmāya-transcendental; pradhāna-puruṣāya-the Supreme Person; ca-also; catuḥ-viṁśat-twenty-four; guṇa-jñāya-the knower of the elements; guṇa-saṅkhyāna-of the sāṅkhya-yoga system; hetave-the original cause.
I offer my respectful obeisances unto You, the Supreme Person. Being very subtle, You are never visible to material eyes. You are the knower of the twenty-four elements, and You are the inaugurator of the sāṅkhya-yoga system.
Catur-viṁśad-guṇa, the twenty-four elements, are the five gross elements (earth, water, fire, air and ether), the three subtle elements (mind, intelligence and false ego), the ten senses (five for working and five for acquiring knowledge), the five sense objects, and contaminated consciousness. These are the subject matter of sāṅkhya-yoga, which was inaugurated by Lord Kapiladeva. This sāṅkhya-yoga was again propounded by another Kapila, but he was an atheist, and his system is not accepted as bona fide.
TEXT 31
namo dvi-śīrṣṇe tri-pade
catuḥ-śṛṅgāya tantave
sapta-hastāya yajñāya
trayī-vidyātmane namaḥ
SYNONYMS
namaḥ-I offer my respectful obeisances unto You; dvi-śīrṣṇe-who have two heads; tri-pade-who have three legs; catuḥ-śṛṅgāya-who have four horns; tantave-who expand; sapta-hastāya-who have seven hands; yajñāya-unto the yajña-puruṣa, the supreme enjoyer; trayī-the three modes of Vedic ritualistic ceremonies; vidyā-ātmane-the Personality of Godhead, the embodiment of all knowledge; namaḥ-I offer my respectful obeisances unto You.
I offer my respectful obeisances unto You, the Supreme Personality of Godhead, who have two heads [prāyaṇīya and udāyanīya], three legs [savana-traya], four horns [the four Vedas] and seven hands [the seven chandas, such as Gāyatrī]. I offer my obeisances unto You, whose heart and soul are the three Vedic rituals [karma-kāṇḍa, jñāna-kāṇḍa and upāsanā-kāṇḍa] and who expand these rituals in the form of sacrifice.
TEXT 32
namaḥ śivāya rudrāya
namaḥ śakti-dharāya ca
sarva-vidyādhipataye
bhūtānāṁ pataye namaḥ
SYNONYMS
namaḥ-I offer my respectful obeisances unto You; śivāya-the incarnation named Lord Śiva; rudrāya-the expansion named Rudra; namaḥ-obeisances; śakti-dharāya-the reservoir of all potencies; ca-and; sarva-vidyā-adhipataye-the reservoir of all knowledge; bhūtānām-of the living entities; pataye-the supreme master; namaḥ-I offer my respectful obeisances unto You.
I offer my respectful obeisances unto You, Lord Śiva, or Rudra, who are the reservoir of all potencies, the reservoir of all knowledge, and the master of everyone.
It is the system for one to offer obeisances unto the expansion or incarnation of the Lord. Lord Śiva is the incarnation of ignorance, one of the material modes of nature.
TEXT 33
namo hiraṇyagarbhāya
prāṇāya jagad-ātmane
yogaiśvarya-śarīrāya
namas te yoga-hetave
SYNONYMS
namaḥ-I offer my respectful obeisances unto You; hiraṇyagarbhāya-situated as the four-headed Hiraṇyagarbha, Brahmā; prāṇāya-the source of everyone's life; jagat-ātmane-the Supersoul of the entire universe; yoga-aiśvarya-śarīrāya-whose body is full of opulences and mystic power; namaḥ te-I offer my respectful obeisances unto You; yoga-hetave-the original master of all mystic power.
I offer my respectful obeisances unto You, who are situated as Hiraṇyagarbha, the source of life, the Supersoul of every living entity. Your body is the source of the opulence of all mystic power. I offer my respectful obeisances unto You.
TEXT 34
namas ta ādi-devāya
sākṣi-bhūtāya te namaḥ
nārāyaṇāya ṛṣaye
narāya haraye namaḥ
SYNONYMS
namaḥ te-I offer my respectful obeisances unto You; ādi-devāya-who are the original Personality of Godhead; sākṣi-bhūtāya-the witness of everything within the heart of everyone; te-unto You; namaḥ- I offer my respectful obeisances; nārāyaṇāya-who take the incarnation of Nārāyaṇa; ṛṣaye-the sage; narāya-the incarnation of a human being; haraye-unto the Supreme Personality of Godhead; namaḥ-I offer my respectful obeisances.
I offer my respectful obeisances unto You, who are the original Personality of Godhead, the witness in everyone's heart, and the incarnation of Nara-Nārāyaṇa Ṛṣi in the form of a human being. O Personality of Godhead, I offer my respectful obeisances unto You.
TEXT 35
namo marakata-śyāma-
vapuṣe 'dhigata-śriye
keśavāya namas tubhyaṁ
namas te pīta-vāsase
SYNONYMS
namaḥ-I offer my respectful obeisances unto You; marakata-śyāma-vapuṣe-whose bodily hue is blackish like the marakata gem; adhigata-śriye-under whose control is mother Lakṣmī, the goddess of fortune; keśavāya-Lord Keśava, who killed the Keśī demon; namaḥ tubhyam-I offer my respectful obeisances unto You; namaḥ te-again I offer my respectful obeisances unto You; pīta-vāsase-whose garment is yellow.
My Lord, I offer my respectful obeisances unto You, who are dressed in yellow garments, whose bodily hue resembles the marakata gem, and who have full control over the goddess of fortune. O my Lord Keśava, I offer my respectful obeisances unto You.
TEXT 36
tvaṁ sarva-varadaḥ puṁsāṁ
vareṇya varadarṣabha
atas te śreyase dhīrāḥ
pāda-reṇum upāsate
SYNONYMS
tvam-You; sarva-vara-daḥ-who can give all kinds of benedictions; puṁsām-to all living entities; vareṇya-O most worshipable; vara-da-ṛṣabha-O most powerful of all givers of benediction; ataḥ-for this reason; te-Your; śreyase-the source of all auspiciousness; dhīrāḥ-the most sober; pāda-reṇum upāsate-worship the dust of the lotus feet.
O most exalted and worshipable Lord, best of those who bestow benediction, You can fulfill the desires of everyone, and therefore those who are sober, for their own welfare, worship the dust of Your lotus feet.
TEXT 37
anvavartanta yaṁ devāḥ
śrīś ca tat-pāda-padmayoḥ
spṛhayanta ivāmodaṁ
bhagavān me prasīdatām
SYNONYMS
anvavartanta-engaged in devotional service; yam-unto whom; devāḥ-all the demigods; śrīḥ ca-and the goddess of fortune; tat-pāda-padmayoḥ-of the lotus feet of His Lordship; spṛhayantaḥ-desiring; iva-exactly; āmodam-celestial bliss; bhagavān-the Supreme Personality of Godhead; me-upon me; prasīdatām-may be pleased.
All the demigods, as well as the goddess of fortune, engage in the service of His lotus feet. Indeed, they respect the fragrance of those lotus feet. May the Supreme Personality of Godhead be pleased with me.
TEXT 38
etair mantrair hṛṣīkeśam
āvāhana-puraskṛtam
arcayec chraddhayā yuktaḥ
pādyopasparśanādibhiḥ
SYNONYMS
etaiḥ mantraiḥ-by chanting all these mantras; hṛṣīkeśam-unto the Supreme Personality of Godhead, the master of all senses; āvāhana-calling; puraskṛtam-honoring Him in all respects; arcayet-one should worship; śraddhayā-with faith and devotion; yuktaḥ-engaged; pādya-upasparśana-ādibhiḥ-with the paraphernalia of worship (pādya, arghya, etc.).
Kaśyapa Muni continued: By chanting all these mantras, welcoming the Supreme Personality of Godhead with faith and devotion, and offering Him items of worship [such as pādya and arghya], one should worship Keśava, Hṛṣīkeśa, Kṛṣṇa, the Supreme Personality of Godhead.
TEXT 39
arcitvā gandha-mālyādyaiḥ
payasā snapayed vibhum
vastropavītābharaṇa-
pādyopasparśanais tataḥ
gandha-dhūpādibhiś cārced
dvādaśākṣara-vidyayā
SYNONYMS
arcitvā-worshiping in this way; gandha-mālya-ādyaiḥ-with incense, flower garlands, etc.; payasā-with milk; snapayet-should bathe; vibhum-the Lord; vastra-dress; upavīta-sacred thread; ābharaṇa-ornaments; pādya-water for washing the lotus feet; upasparśanaiḥ-touching; tataḥ-thereafter; gandha-fragrance; dhūpa-incense; ādibhiḥ-with all of these; ca-and; arcet-should worship; dvādaśa-akṣara-vidyayā-with the mantra of twelve syllables.
In the beginning, the devotee should chant the dvādaśākṣara-mantra and offer flower garlands, incense and so on. After worshiping the Lord in this way, one should bathe the Lord with milk and dress Him with proper garments, a sacred thread, and ornaments. After offering water to wash the Lord's feet, one should again worship the Lord with fragrant flowers, incense and other paraphernalia.
The dvādaśākṣara-mantra is oṁ namo bhagavate vāsudevāya. While worshiping the Deity, one should ring a bell with his left hand and offer pādya, arghya, vastra, gandha, mālā, ābharaṇa, bhūṣaṇa and so on. In this way, one should bathe the Lord with milk, dress Him and again worship Him with all paraphernalia.
TEXT 40
śṛtaṁ payasi naivedyaṁ
śāly-annaṁ vibhave sati
sasarpiḥ saguḍaṁ dattvā
juhuyān mūla-vidyayā
SYNONYMS
śṛtam-cooked; payasi-in milk; naivedyam-offering to the Deity; śāli-annam-fine rice; vibhave-if available; sati-in this way; sa-sarpiḥ-with ghee (clarified butter); sa-guḍam-with molasses; dattvā-offering Him; juhuyāt-should offer oblations in the fire; mūla-vidyayā-with chanting of the same dvādaśākṣara-mantra
If one can afford to, one should offer the Deity fine rice boiled in milk with clarified butter and molasses. While chanting the same original mantra, one should offer all this to the fire.
TEXT 41
niveditaṁ tad-bhaktāya
dadyād bhuñjīta vā svayam
dattvācamanam arcitvā
tāmbūlaṁ ca nivedayet
SYNONYMS
niveditam-this offering of prasāda; tat-bhaktāya-unto His devotee; dadyāt-should be offered; bhuñjīta-one should take; vā-either; svayam-personally; dattvā ācamanam-giving water to wash the hands and mouth; arcitvā-in this way worshiping the Deity; tāmbūlam-betel nuts with spices; ca-also; nivedayet-one should offer.
One should offer all the prasāda to a Vaiṣṇava or offer him some of the prasāda and then take some oneself. After this, one should offer the Deity ācamana and then betel nut and then again worship the Lord.
TEXT 42
japed aṣṭottara-śataṁ
stuvīta stutibhiḥ prabhum
kṛtvā pradakṣiṇaṁ bhūmau
praṇamed daṇḍavan mudā
SYNONYMS
japet-should silently murmur; aṣṭottara-śatam-108 times; stuvīta-should offer prayers; stutibhiḥ-by various prayers of glorification; prabhum-unto the Lord; kṛtvā-thereafter doing; pradakṣiṇam-circumambulation; bhūmau-on the ground; praṇamet-should offer obeisances; daṇḍavat-straight, with the whole body; mudā-with great satisfaction.
Thereafter, one should silently murmur the mantra 108 times and offer prayers to the Lord for His glorification. Then one should circumambulate the Lord and finally, with great delight and satisfaction, offer obeisances, falling straight like a rod [daṇḍavat].
TEXT 43
kṛtvā śirasi tac-cheṣāṁ
devam udvāsayet tataḥ
dvy-avarān bhojayed viprān
pāyasena yathocitam
SYNONYMS
kṛtvā-taking; śirasi-on the head; tat-śeṣām-all the remnants (the water and flowers offered to the Deity); devam-unto the Deity; udvāsayet-should be thrown into a sacred place; tataḥ-thereafter; dvi-avarān-a minimum of two; bhojayet-should feed; viprān-brāhmaṇas; pāyasena-with sweet rice; yathā-ucitam-as each deserves.
After touching to one's head all the flowers and water offered to the Deity, one should throw them into a sacred place. Then one should feed at least two brāhmaṇas with sweet rice.
TEXTS 44–45
bhuñjīta tair anujñātaḥ
seṣṭaḥ śeṣaṁ sabhājitaiḥ
brahmacāry atha tad-rātryāṁ
śvo bhūte prathame 'hani
snātaḥ śucir yathoktena
vidhinā susamāhitaḥ
payasā snāpayitvārced
yāvad vrata-samāpanam
SYNONYMS
bhuñjīta-should take the prasāda; taiḥ-by the brāhmaṇas; anujñātaḥ-being permitted; sa-iṣṭaḥ-with friends and relatives; śeṣam-the remnants; sabhājitaiḥ-properly honored; brahmacārī-observance of celibacy; atha-of course; tat-rātryām-at night; śvaḥ bhūte-at the end of the night, when the morning comes; prathame ahani-on the first day; snātaḥ-bathing; śuciḥ-becoming purified; yathā-uktena-as stated before; vidhinā-by following the regulative principles; su-samāhitaḥ-with great attention; payasā-with milk; snāpayitvā-bathing the Deity; arcet-should offer worship; yāvat-as long as; vrata-samāpanam-the period of worship is not over.
One should perfectly honor the respectable brāhmaṇas one has fed, and then, after taking their permission, one should take prasāda with his friends and relatives. For that night, one should observe strict celibacy, and the next morning, after bathing again, with purity and attention one should bathe the Deity of Viṣṇu with milk and worship Him according to the methods formerly stated in detail.
TEXT 46
payo-bhakṣo vratam idaṁ
cared viṣṇv-arcanādṛtaḥ
pūrvavaj juhuyād agniṁ
brāhmaṇāṁś cāpi bhojayet
SYNONYMS
payaḥ-bhakṣaḥ-one who drinks milk only; vratam idam-this process of worshiping with a vow; caret-one should execute; viṣṇu-arcana-ādṛtaḥ-worshiping Lord Viṣṇu with great faith and devotion; pūrva-vat-as prescribed previously; juhuyāt-one should offer oblations; agnim-into the fire; brāhmaṇān-unto the brāhmaṇas; ca api-as well as; bhojayet-should feed.
Worshiping Lord Viṣṇu with great faith and devotion and living only by drinking milk, one should follow this vow. One should also offer oblations to the fire and feed the brāhmaṇas as mentioned before.
TEXT 47
evaṁ tv ahar ahaḥ kuryād
dvādaśāhaṁ payo-vratam
harer ārādhanaṁ homam
arhaṇaṁ dvija-tarpaṇam
SYNONYMS
evam-in this way; tu-indeed; ahaḥ ahaḥ-day after day; kuryāt-should execute; dvādaśa-aham-until twelve days; payaḥ-vratam-the observance of the vrata known as payo-vrata; hareḥ ārādhanam-worshiping the Supreme Personality of Godhead; homam-by executing a fire sacrifice; arhaṇam-worshiping the Deity; dvija-tarpaṇam-and satisfying the brāhmaṇas by feeding them.
In this way, until twelve days have passed, one should observe this payo-vrata, worshiping the Lord every day, executing the routine duties, performing sacrifices and feeding the brāhmaṇas.
TEXT 48
pratipad-dinam ārabhya
yāvac chukla-trayodaśīm
brahmacaryam adhaḥ-svapnaṁ
snānaṁ tri-ṣavaṇaṁ caret
SYNONYMS
pratipat-dinam-on the day of pratipat; ārabhya-beginning; yāvat-until; śukla-of the bright fortnight; trayodaśīm-the thirteenth day of the moon (the second day after Ekādaśī); brahmacaryam-observing complete celibacy; adhaḥ-svapnam-lying down on the floor; snānam-bathing; tri-savanam-three times (morning, evening and noon); caret-one should execute.
From pratipat until the thirteenth day of the next bright moon [śukla-trayodaśī], one should observe complete celibacy, sleep on the floor, bathe three times a day and thus execute the vow.
TEXT 49
varjayed asad-ālāpaṁ
bhogān uccāvacāṁs tathā
ahiṁsraḥ sarva-bhūtānāṁ
vāsudeva-parāyaṇaḥ
SYNONYMS
varjayet-one should give up; asat-ālāpam-unnecessary talk on material subject matters; bhogān-sense gratification; ucca-avacān-superior or inferior; tathā-as well as; ahiṁsraḥ-without being envious; sarva-bhūtānām-of all living entities; vāsudeva-parāyaṇaḥ-simply being a devotee of Lord Vāsudeva.
During this period, one should not unnecessarily talk of material subjects or topics of sense gratification, one should be completely free from envy of all living entities, and one should be a pure and simple devotee of Lord Vāsudeva.
TEXT 50
trayodaśyām atho viṣṇoḥ
snapanaṁ pañcakair vibhoḥ
kārayec chāstra-dṛṣṭena
vidhinā vidhi-kovidaiḥ
SYNONYMS
trayodaśyām-on the thirteenth day of the moon; atho-thereafter; viṣṇoḥ-of Lord Viṣṇu; snapanam-bathing; pañcakaiḥ-by pañcāmṛta, five substances; vibhoḥ-the Lord; kārayet-one should execute; śāstra-dṛṣṭena-enjoined in the scripture; vidhinā-under regulative principles; vidhi-kovidaiḥ-assisted by the priests who know the regulative principles.
Thereafter, following the directions of the śāstra with help from brāhmaṇas who know the śāstra, on the thirteenth day of the moon one should bathe Lord Viṣṇu with five substances [milk, yogurt, ghee, sugar and honey].
TEXTS 51–52,
pūjāṁ ca mahatīṁ kuryād
vitta-śāṭhya-vivarjitaḥ
caruṁ nirūpya payasi
śipiviṣṭāya viṣṇave
sūktena tena puruṣaṁ
yajeta susamāhitaḥ
naivedyaṁ cātiguṇavad
dadyāt puruṣa-tuṣṭidam
SYNONYMS
pūjām-worship; ca-also; mahatīm-very gorgeous; kuryāt-should do; vitta-śāṭhya-miserly mentality (not spending sufficient money); vivarjitaḥ-giving up; carum-grains offered in the yajña; nirūpya-seeing properly; payasi-with milk; śipiviṣṭāya-unto the Supersoul, who is situated in the heart of every living entity; viṣṇave-unto Lord Viṣṇu; sūktena-by chanting the Vedic mantra known as puruṣa-sūkta; tena-by that; puruṣam-the Supreme Personality of Godhead; yajeta-one should worship; su-samāhitaḥ-with great attention; naivedyam-food offered to the Deity; ca-and; ati-guṇa-vat-prepared very gorgeously with all varieties of taste; dadyāt-should offer; puruṣa-tuṣṭi-dam-everything extremely pleasing to the Supreme Personality of Godhead.
Giving up the miserly habit of not spending money, one should arrange for the gorgeous worship of the Supreme Personality of Godhead, Viṣṇu, who is situated in the heart of every living entity. With great attention, one must prepare an oblation of grains boiled in ghee and milk and must chant the Puruṣa-sūkta mantra. The offerings of food should be of varieties of tastes. In this way, one should worship the Supreme Personality of Godhead.
TEXT 53
ācāryaṁ jñāna-sampannaṁ
vastrābharaṇa-dhenubhiḥ
toṣayed ṛtvijaś caiva
tad viddhy ārādhanaṁ hareḥ
SYNONYMS
ācāryam-the spiritual master; jñāna-sampannam-very advanced in spiritual knowledge; vastra-ābharaṇa-dhenubhiḥ-with clothing, ornaments and many cows; toṣayet-should satisfy; ṛtvijaḥ-the priests recommended by the spiritual master; ca eva-as well as; tat viddhi-try to understand that; ārādhanam-worship; hareḥ-of the Supreme Personality of Godhead.
One should satisfy the spiritual master [ācārya], who is very learned in Vedic literature, and should satisfy his assistant priests [known as hotā, udgātā, adhvaryu and brahma]. One should please them by offering them clothing, ornaments and cows. This is the ceremony called viṣṇu-ārādhana, or worship of Lord Viṣṇu.
TEXT 54
bhojayet tān guṇavatā
sad-annena śuci-smite
anyāṁś ca brāhmaṇāñ chaktyā
ye ca tatra samāgatāḥ
SYNONYMS
bhojayet-should distribute prasāda; tān-unto all of them; guṇa-vatā-by rich foods; sat-annena-with food prepared with ghee and milk, which is supposed to be very pure; śuci-smite-O most pious lady; anyān ca-others also; brāhmaṇān-brāhmaṇas; śaktyā-as far as possible; ye-all of them who; ca-also; tatra-there (at the ceremonies); samāgatāḥ-assembled.
O most auspicious lady, one should perform all the ceremonies under the direction of learned ācāryas and should satisfy them and their priests. By distributing prasāda, one should also satisfy the brāhmaṇas and others who have assembled.
TEXT 55
dakṣiṇāṁ gurave dadyād
ṛtvigbhyaś ca yathārhataḥ
annādyenāśva-pākāṁś ca
prīṇayet samupāgatān
SYNONYMS
dakṣiṇām-some contribution of money or gold; gurave-unto the spiritual master; dadyāt-one should give; ṛtvigbhyaḥ ca-and to the priests engaged by the spiritual master; yathā-arhataḥ-as far as possible; anna-adyena-by distributing prasāda; āśva-pākān-even to the caṇḍālas, persons habituated to eating the flesh of dogs; ca-also; prīṇayet-one should please; samupāgatān-because they have assembled there for the ceremony.
One should satisfy the spiritual master and assistant priests by giving them cloth, ornaments, cows and also some monetary contribution. And by distributing prasāda one should satisfy everyone assembled, including even the lowest of men, the caṇḍālas [eaters of dog flesh].
In the Vedic system, prasāda is distributed, as recommended here, without discrimination as to who may take the prasāda. Regardless of whether one be a brāhmaṇa, śūdra, vaiśya, kṣatriya, or even the lowest of men, a caṇḍāla, he should be welcome to accept prasāda. However, when the caṇḍālas, the lower class or poorer class, are taking prasāda, this does not mean that they have become Nārāyaṇa or Viṣṇu. Nārāyaṇa is situated in everyone's heart, but this does not mean Nārāyaṇa is a caṇḍāla or poor man. The Māyāvāda philosophy of accepting a poor man as Nārāyaṇa is the most envious and atheistic movement in Vedic culture. This mentality should be completely given up. Everyone should be given the opportunity to take prasāda, but this does not mean that everyone has the right to become Nārāyaṇa.
TEXT 56
bhuktavatsu ca sarveṣu
dīnāndha-kṛpaṇādiṣu
viṣṇos tat prīṇanaṁ vidvān
bhuñjīta saha bandhubhiḥ
SYNONYMS
bhuktavatsu-after feeding; ca-also; sarveṣu-everyone present there; dīna-very poor; andha-blind; kṛpaṇa-those who are not brāhmaṇas; ādiṣu-and so on; viṣṇoḥ-of Lord Viṣṇu, who is situated in everyone's heart; tat-that (prasāda); prīṇanam-pleasing; vidvān-one who understands this philosophy; bhuñjīta-should take prasāda himself; saha-with; bandhubhiḥ-friends and relatives.
One should distribute viṣṇu-prasāda to everyone, including the poor man, the blind man, the nondevotee and the non-brāhmaṇa. Knowing that Lord Viṣṇu is very pleased when everyone is sumptuously fed with viṣṇu-prasāda, the performer of yajña should then take prasāda with his friends and relatives.
TEXT 57
nṛtya-vāditra-gītaiś ca
stutibhiḥ svasti-vācakaiḥ
kārayet tat-kathābhiś ca
pūjāṁ bhagavato 'nvaham
SYNONYMS
nṛtya-by dancing; vāditra-by beating the drum; gītaiḥ-and by singing; ca-also; stutibhiḥ-by chanting auspicious mantras; svasti-vācakaiḥ-by offering prayers; kārayet-should execute; tat-kathābhiḥ-by reciting the Bhāgavatam, Bhagavad-gītā and similar literature; ca-also; pūjām-worship; bhagavataḥ-of the Supreme Personality of Godhead, Viṣṇu; anvaham-every day (from pratipat to trayodaśī).
Every day from pratipat to trayodaśī, one should continue the ceremony, to the accompaniment of dancing, singing, the beating of a drum, the chanting of prayers and all-auspicious mantras, and recitation of Śrīmad-Bhāgavatam. In this way, one should worship the Supreme Personality of Godhead.
TEXT 58
etat payo-vrataṁ nāma
puruṣārādhanaṁ param
pitāmahenābhihitaṁ
mayā te samudāhṛtam
SYNONYMS
etat-this; payaḥ-vratam-ceremony known as payo-vrata; nāma-by that name; puruṣa-ārādhanam-the process of worshiping the Supreme Personality of Godhead; param-the best; pitāmahena-by my grandfather, Lord Brahmā; abhihitam-stated; mayā-by me; te-unto you; samudāhṛtam-described in all details.
This is the religious ritualistic ceremony known as payo-vrata, by which one may worship the Supreme Personality of Godhead. I received this information from Brahmā, my grandfather, and now I have described it to you in all details.
TEXT 59
tvaṁ cānena mahā-bhāge
samyak cīrṇena keśavam
ātmanā śuddha-bhāvena
niyatātmā bhajāvyayam
SYNONYMS
tvam ca-you also; anena-by this process; mahā-bhāge-O greatly fortunate one; samyak cīrṇena-executed properly; keśavam-unto Lord Keśava; ātmanā-by oneself; śuddha-bhāvena-in a pure state of mind; niyata-ātmā-controlling oneself; bhaja-go on worshiping; avyayam-the Supreme Personality of Godhead, who is inexhaustible.
O most fortunate lady, establishing your mind in a good spirit, execute this process of payo-vrata and thus worship the Supreme Personality of Godhead, Keśava, who is inexhaustible.
TEXT 60
ayaṁ vai sarva-yajñākhyaḥ
sarva-vratam iti smṛtam
tapaḥ-sāram idaṁ bhadre
dānaṁ ceśvara-tarpaṇam
SYNONYMS
ayam-this; vai-indeed; sarva-yajña-all kinds of religious rituals and sacrifices; ākhyaḥ-called; sarva-vratam-all religious ceremonies; iti-thus; smṛtam-understood; tapaḥ-sāram-the essence of all austerities; idam-this; bhadre-O good lady; dānam-acts of charity; ca-and; īśvara-the Supreme Personality of Godhead; tarpaṇam-the process of pleasing.
This payo-vrata is also known as sarva-yajña. In other words, by performing this sacrifice one can perform all other sacrifices automatically. This is also acknowledged to be the best of all ritualistic ceremonies. O gentle lady, it is the essence of all austerities, and it is the process of giving charity and pleasing the supreme controller.
Ārādhanānāṁ sarveṣāṁ viṣṇor ārādhanaṁ param. This is a statement made by Lord Śiva to Pārvatī. Worshiping Lord Viṣṇu is the supreme process of worship. And how Lord Viṣṇu is worshiped in this payo-vrata ceremony has now been fully described. The ultimate goal of life is to please Lord Viṣṇu by varṇāśrama-dharma. The Vedic principles of four varṇas and four āśramas are meant for worship of Viṣṇu (viṣṇur ārādhyate puṁsāṁ nānyat tat-toṣa-kāraṇam). The Kṛṣṇa consciousness movement is also viṣṇu-ārādhanam, or worship of Lord Viṣṇu, according to the age. The payo-vrata method of viṣṇu-ārādhanam was enunciated long, long ago by Kaśyapa Muni to his wife, Aditi, in the heavenly planets, and the same process is bona fide on earth even now. Especially for this age of Kali, the process accepted by the Kṛṣṇa consciousness movement is to open hundreds and thousands of Viṣṇu temples (temples of Rādhā-Kṛṣṇa, Jagannātha, Balarāma, Sītā-Rāma, Gaura-Nitāi and so on). Performing prescribed worship in such temples of Viṣṇu and thus worshiping the Lord is as good as performing the payo-vrata ceremony recommended here. The payo-vrata ceremony is performed from the first to the thirteenth day of the bright fortnight of the moon, but in our Kṛṣṇa consciousness movement Lord Viṣṇu is worshiped in every temple according to a schedule of twenty-four hours of engagement in performing kīrtana, chanting the Hare Kṛṣṇa mahā-mantra, offering palatable food to Lord Viṣṇu and distributing this food to Vaiṣṇavas and others. These are authorized activities, and if the members of the Kṛṣṇa consciousness movement stick to these principles, they will achieve the same result one gains by observing the payo-vrata ceremony. Thus the essence of all auspicious activities, such as performing yajña, giving in charity, observing vratas, and undergoing austerities, is included in the Kṛṣṇa consciousness movement. The members of this movement should immediately and sincerely follow the processes already recommended. Of course, sacrifice is meant to please Lord Viṣṇu. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ: [SB 11.5.32] in Kali-yuga, those who are intelligent perform the saṅkīrtana-yajña. One should follow this process conscientiously.
TEXT 61
ta eva niyamāḥ sākṣāt
ta eva ca yamottamāḥ
tapo dānaṁ vrataṁ yajño
yena tuṣyaty adhokṣajaḥ
SYNONYMS
te-that is; eva-indeed; niyamāḥ-all regulative principles; sākṣāt-directly; te-that is; eva-indeed; ca-also; yama-uttamāḥ-the best process of controlling the senses; tapaḥ-austerities; dānam-charity; vratam-observing vows; yajñaḥ-sacrifice; yena-by which process; tuṣyati-is very pleased; adhokṣajaḥ-the Supreme Lord, who is not perceived by material senses.
This is the best process for pleasing the transcendental Supreme Personality of Godhead, known as Adhokṣaja. It is the best of all regulative principles, the best austerity, the best process of giving charity, and the best process of sacrifice.
The Supreme Lord says in Bhagavad-gītā (18.66):
sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ
"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." Unless one pleases the Supreme Personality of Godhead according to His demand, no good result will come from any of his actions.
dharmaḥ svanuṣṭhitaḥ puṁsāṁ
viṣvaksena-kathāsu yaḥ
notpādayed yadi ratiṁ
śrama eva hi kevalam
"The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead." (Bhāg. 1.2.8) If one is not interested in satisfying Lord Viṣṇu, Vāsudeva, all his so-called auspicious activities are fruitless. Moghāśā mogha-karmāṇo mogha-jñānā vicetasaḥ: [Bg. 9.12] because he is bewildered, he is baffled in his hopes, baffled in his activities, and baffled in his knowledge. In this regard, Śrīla Viśvanātha Cakravartī remarks, napuṁsakam anapuṁsakenety-ādinaikatvam. One cannot equate the potent and the impotent. Among modern Māyāvādīs it has become fashionable to say that whatever one does or whatever path one follows is all right. But these are all foolish statements. Here it is forcefully affirmed that this is the only method for success in life. Īśvara-tarpaṇaṁ vinā sarvam eva viphalam. Unless Lord Viṣṇu is satisfied, all of one's pious activities, ritualistic ceremonies and yajñas are simply for show and have no value. Unfortunately, foolish people do not know the secret of success. Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. They do not know that real self-interest ends in pleasing Lord Viṣṇu.
TEXT 62
tasmād etad vrataṁ bhadre
prayatā śraddhayācara
bhagavān parituṣṭas te
varān āśu vidhāsyati
SYNONYMS
tasmāt-therefore; etat-this; vratam-observance of a vrata ceremony; bhadre-my dear gentle lady; prayatā-by observing rules and regulations; śraddhayā-with faith; ācara-execute; bhagavān-the Supreme Personality of Godhead; parituṣṭaḥ-being very satisfied; te-unto you; varān-benedictions; āśu-very soon; vidhāsyati-will bestow.
Therefore, my dear gentle lady, follow this ritualistic vow, strictly observing the regulative principles. By this process, the Supreme Person will very soon be pleased with you and will satisfy all your desires.
Thus end the Bhaktivedanta purports of the Eighth Canto, Sixteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Executing the Payo-vrata Process of Worship."
Chapter Seventeen
The Supreme Lord Agrees to Become Aditi's Son
As explained in this chapter, the Supreme Personality of Godhead, being very pleased by the payo-vrata ceremony performed by Aditi, appeared before her in full opulence. At her request, the Lord agreed to become her son.
After Aditi performed the payo-vrata ceremony for twelve continuous days, the Lord, who was certainly very pleased with her, appeared before her with four hands and dressed in yellow garments. As soon as Aditi saw the Supreme Personality of Godhead present before her, she immediately got up, and with great ecstatic love for the Lord she fell to the ground to offer respectful obeisances. Aditi's throat was choked because of ecstatic feelings, and her entire body trembled with devotion. Although she wanted to offer suitable prayers to the Lord, she could not do anything, and thus she remained silent for some time. Then, feeling solace, observing the beauty of the Lord, she offered her prayers. The Supreme Personality of Godhead, the Supersoul of all living entities, was very pleased with her, and He agreed to become her son by incarnating as a plenary expansion. He was already pleased by Kaśyapa Muni's austerities, and thus He agreed to become their son and maintain the demigods. After giving His word of honor to this effect, the Lord disappeared. Following the order of the Supreme Personality of Godhead, Aditi engaged in the service of Kaśyapa Muni, who could see by samādhi that the Lord was within him and who thus placed his semen in the womb of Aditi. Lord Brahmā, who is known as Hiraṇyagarbha, understood that the Supreme Personality of Godhead had entered Aditi's womb. Thus he offered prayers to the Lord.
TEXT 1
śrī-śuka uvāca
ity uktā sāditī rājan
sva-bhartrā kaśyapena vai
anv atiṣṭhad vratam idaṁ
dvādaśāham atandritā
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; uktā-being advised; sā-that lady; aditiḥ-Aditi; rājan-O King; sva-bhartrā-by her husband; kaśyapena-Kaśyapa Muni; vai-indeed; anu-similarly; atiṣṭhat-executed; vratam idam-this payo-vrata ritualistic ceremony; dvādaśa-aham-for twelve days; atandritā-without any laziness.
Śukadeva Gosvāmī said: O King, after Aditi was thus advised by her husband, Kaśyapa Muni, she strictly followed his instructions without laziness and in this way performed the payo-vrata ritualistic ceremony.
For advancement in anything, especially in spiritual life, one must strictly follow the bona fide instructions of the teacher. Aditi did this. She strictly followed the instructions of her husband and guru. As confirmed in the Vedic injunctions, yasya deve parā bhaktir yathā deve tathā gurau [ŚU yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ
"Unto those great souls who have implicit faith in both the Lord and the spiritual master, all the imports of Vedic knowledge are automatically revealed." (Śvetāśvatara Upaniṣad 6.23)
ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ
"No one can understand Kṛṣṇa as He is by the blunt material senses. But He reveals Himself to the devotees, being pleased with them for their transcendental loving service unto Him." (Bhakti-rasāmṛta-sindhu 1.2.234)
bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram
"One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God." (Bg. 18.55)
These are Vedic instructions. One must have full faith in the words of the spiritual master and similar faith in the Supreme Personality of Godhead. Then the real knowledge of ātmā and Paramātmā and the distinction between matter and spirit will be automatically revealed. This ātma-tattva, or spiritual knowledge, will be revealed within the core of a devotee's heart because of his having taken shelter of the lotus feet of a mahājana such as Prahlāda Mahārāja.6.23]. One should have complete faith in the guru, who helps the disciple make progress in spiritual life. As soon as the disciple thinks independently, not caring for the instructions of the spiritual master, he is a failure (yasyāprasādān na gatiḥ kuto 'pi). Aditi very strictly followed the instructions of her husband and spiritual master, and thus she was successful.
TEXTS 2–3
cintayanty ekayā buddhyā
mahā-puruṣam īśvaram
pragṛhyendriya-duṣṭāśvān
manasā buddhi-sārathiḥ
manaś caikāgrayā buddhyā
bhagavaty akhilātmani
vāsudeve samādhāya
cacāra ha payo-vratam
SYNONYMS
cintayanti-constantly thinking; ekayā-with one attention; buddhyā-and intelligence; mahā-puruṣam-upon the Supreme Personality of Godhead; īśvaram-the supreme controller, Lord Viṣṇu; pragṛhya-completely controlling; indriya-the senses; duṣṭa-formidable, powerful; aśvān-horses; manasā-by the mind; buddhi-sārathiḥ-with the help of intelligence, the chariot driver; manaḥ-the mind; ca-also; eka-agrayā-with full attention; buddhyā-with the intelligence; bhagavati-unto the Supreme Personality of Godhead; akhila-ātmani-the Supreme Soul, the Supersoul of all living entities; vāsudeve-unto Lord Vāsudeva; samādhāya-keeping full attention; cacāra-executed; ha-thus; payaḥ-vratam-the ritualistic ceremony known as payo-vrata.
With full, undiverted attention, Aditi thought of the Supreme Personality of Godhead and in this way brought under full control her mind and senses, which resembled forceful horses. She concentrated her mind upon the Supreme Lord, Vāsudeva. Thus she performed the ritualistic ceremony known as payo-vrata.
This is the process of bhakti-yoga.
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
[Madhya 19.167]
"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." One simply has to concentrate upon the lotus feet of Vāsudeva, Kṛṣṇa (sa vai manaḥ kṛṣṇa-padāravindayoḥ). Then the mind and senses will be controlled, and one can engage himself fully in the devotional service of the Lord. The devotee does not need to practice the haṭha-yoga system to control the mind and senses; his mind and senses are automatically controlled because of unalloyed devotional service to the Lord.
TEXT 4
tasyāḥ prādurabhūt tāta
bhagavān ādi-puruṣaḥ
pīta-vāsāś catur-bāhuḥ
śaṅkha-cakra-gadā-dharaḥ
SYNONYMS
tasyāḥ-before her; prādurabhūt-appeared; tāta-my dear King; bhagavān-the Supreme Personality of Godhead; ādi-puruṣaḥ-the original person; pīta-vāsāḥ-dressed in yellow garments; catuḥ-bāhuḥ-with four arms; śaṅkha-cakra-gadā-dharaḥ-bearing the conchshell, disc, club and lotus flower.
My dear King, the original Supreme Personality of Godhead, dressed in yellow garments and bearing a conchshell, disc, club and lotus in His four hands, then appeared before Aditi.
TEXT 5
taṁ netra-gocaraṁ vīkṣya
sahasotthāya sādaram
nanāma bhuvi kāyena
daṇḍavat-prīti-vihvalā
SYNONYMS
tam-Him (the Supreme Personality of Godhead); netra-gocaram-visible by her eyes; vīkṣya-after seeing; sahasā-all of a sudden; utthāya-getting up; sa-ādaram-with great respect; nanāma-offered respectful obeisances; bhuvi-on the ground; kāyena-by the whole body; daṇḍa-vat-falling like a rod; prīti-vihvalā-almost puzzled because of transcendental bliss.
When the Supreme Personality of Godhead became visible to Aditi's eyes, Aditi was so overwhelmed by transcendental bliss that she at once stood up and then fell to the ground like a rod to offer the Lord her respectful obeisances.
TEXT 6
sotthāya baddhāñjalir īḍituṁ sthitā
notseha ānanda-jalākulekṣaṇā
babhūva tūṣṇīṁ pulakākulākṛtis
tad-darśanātyutsava-gātra-vepathuḥ
SYNONYMS
sā-she; utthāya-standing up; baddha-añjaliḥ-with folded hands; īḍitum-to worship the Lord; sthitā-situated; na utsehe-could not endeavor; ānanda-from transcendental bliss; jala-with water; ākula-īkṣaṇā-her eyes were filled; babhūva-remained; tūṣṇīm-silent; pulaka-with standing of the hairs of the body; ākula-overwhelmed; ākṛtiḥ-her form; tat-darśana-by seeing the Lord; ati-utsava-with great pleasure; gātra-her body; vepathuḥ-began to tremble.
Aditi stood silently with folded hands, unable to offer prayers to the Lord. Because of transcendental bliss, tears filled her eyes, and the hairs on her body stood on end. Because she could see the Supreme Personality of Godhead face to face, she felt ecstasy, and her body trembled.
TEXT 7
prītyā śanair gadgadayā girā hariṁ
tuṣṭāva sā devy aditiḥ kurūdvaha
udvīkṣatī sā pibatīva cakṣuṣā
ramā-patiṁ yajña-patiṁ jagat-patim
SYNONYMS
prītyā-because of love; śanaiḥ-again and again; gadgadayā-faltering; girā-with a voice; harim-unto the Supreme Personality of Godhead; tuṣṭāva-pleased; sā-she; devī-the demigoddess; aditiḥ-Aditi; kuru-udvaha-O Mahārāja Parīkṣit; udvīkṣatī-while staring; sā-she; pibatī iva-appeared as if she were drinking; cakṣuṣā-through the eyes; ramā-patim-unto the Lord, the husband of the goddess of fortune; yajña-patim-unto the Lord, the enjoyer of all sacrificial ceremonies; jagat-patim-the master and Lord of the entire universe.
O Mahārāja Parīkṣit, the demigoddess Aditi then began offering her prayers to the Supreme Personality of Godhead in a faltering voice and with great love. She appeared as though drinking through her eyes the Supreme Lord, who is the husband of the goddess of fortune, the enjoyer of all sacrificial ceremonies, and the master and Lord of the entire universe.
After observing the payo-vrata, Aditi was certain that the Lord had appeared before her as Ramā-pati, the husband of all good fortune, just to offer her sons all opulences. She had performed the yajña of payo-vrata under the direction of her husband, Kaśyapa, and therefore she thought of the Lord as Yajña-pati. She was completely satisfied to see the master and Lord of the entire universe come before her to fulfill her desire.
TEXT 8
śrī-aditir uvāca
yajñeśa yajña-puruṣācyuta tīrtha-pāda
tīrtha-śravaḥ śravaṇa-maṅgala-nāmadheya
āpanna-loka-vṛjinopaśamodayādya
śaṁ naḥ kṛdhīśa bhagavann asi dīna-nāthaḥ
SYNONYMS
śrī-aditiḥ uvāca-the demigoddess Aditi said; yajña-īśa-O controller of all sacrificial ceremonies; yajña-puruṣa-the person who enjoys the benefits of all sacrifices; acyuta-infallible; tīrtha-pāda-at whose lotus feet stand all the holy places of pilgrimage; tīrtha-śravaḥ-celebrated as the ultimate shelter of all saintly persons; śravaṇa-hearing about whom; maṅgala-is auspicious; nāmadheya-to chant His name is also auspicious; āpanna-surrendered; loka-of people; vṛjina-dangerous material position; upaśama-diminishing; udaya-who has appeared; ādya-the original Personality of Godhead; śam-auspiciousness; naḥ-our; kṛdhi-kindly bestow upon us; īśa-O supreme controller; bhagavan-O Lord; asi-You are; dīna-nāthaḥ-the only shelter of the down-trodden.
The goddess Aditi said: O master and enjoyer of all sacrificial ceremonies, O infallible and most famous person, whose name, when chanted, spreads all good fortune! O original Supreme Personality of Godhead, supreme controller, shelter of all holy places, You are the shelter of all poor, suffering living entities, and You have appeared to diminish their suffering. Please be kind to us and spread our good fortune.
The Supreme Personality of Godhead is the master of those who observe vows and austerities, and it is He who bestows benedictions upon them. He is worshipable for the devotee throughout the devotee's life, for He never breaks His promises. As He says in Bhagavad-gītā (9.31), kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: "O son of Kuntī, declare it boldly that My devotee never perishes." The Lord is addressed here as acyuta, the infallible, because He takes care of His devotees. Anyone inimical to the devotees is certainly vanquished by the mercy of the Lord. The Lord is the source of the Ganges water, and therefore He is addressed here as tīrtha-pāda, indicating that all the holy places are at His lotus feet, or that whatever He touches with His foot becomes a holy place. Bhagavad-gītā, for example, begins with the words dharma-kṣetre kuru-kṣetre [Bg. 1.1]. Because the Lord was present on the Battlefield of Kurukṣetra, it became a dharma-kṣetra, a place of pilgrimage. Therefore the Pāṇḍavas, who were extremely religious, were assured of victory. Any place where the Supreme Personality of Godhead displays His pastimes, such as Vṛndāvana or Dvārakā, becomes a holy place. The chanting of the holy name of the Lord-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-is pleasing to the ear, and it expands good fortune to the audience who hears it chanted. Owing to the presence of the Supreme Personality of Godhead, Aditi was fully assured that the troublesome condition created for her by the demons would now be ended.
TEXT 9
viśvāya viśva-bhavana-sthiti-saṁyamāya
svairaṁ gṛhīta-puru-śakti-guṇāya bhūmne
sva-sthāya śaśvad-upabṛṁhita-pūrṇa-bodha-
vyāpāditātma-tamase haraye namas te
SYNONYMS
viśvāya-unto the Supreme Personality of Godhead, who is actually the entire universe; viśva-of the universe; bhavana-creation; sthiti-maintenance; saṁyamāya-and annihilation; svairam-fully independent; gṛhīta-taking in hand; puru-completely; śakti-guṇāya-controlling the three modes of material nature; bhūmne-the supreme great; sva-sthāya-who is always situated in His original form; śaśvat-eternally; upabṛṁhita-achieved; pūrṇa-complete; bodha-knowledge; vyāpādita-completely vanquished; ātma-tamase-the illusory energy of Your Lordship; haraye-unto the Supreme Lord; namaḥ te-I offer my respectful obeisances unto You.
My Lord, You are the all-pervading universal form, the fully independent creator, maintainer and destroyer of this universe. Although You engage Your energy in matter, You are always situated in Your original form and never fall from that position, for Your knowledge is infallible and always suitable to any situation. You are never bewildered by illusion. O my Lord, let me offer my respectful obeisances unto You.
In the Caitanya-caritāmṛta (Ādi 2.117) it is said:
siddhānta baliyā citte nā kara alasa
ihā ha-ite kṛṣṇe lāge sudṛḍha mānasa
Anyone trying to become fully Kṛṣṇa conscious must know the Lord's glories as far as they are possible to understand. Here Aditi hints at these glories. The universe is nothing but the external potency of the Lord. This is confirmed in Bhagavad-gītā (9.4): mayā tatam idaṁ sarvam. Whatever we see in this universe is but an expansion of the potency of the Supreme Personality of Godhead, just as the sunshine and heat all over the universe are expansions of the sun. When one surrenders unto the Supreme Personality of Godhead, he surpasses the influence of the illusory energy, for the Supreme Lord, being fully wise and being situated in the heart of everyone, especially in the heart of the devotee, gives one intelligence by which one is sure never to fall into illusion.
TEXT 10
āyuḥ paraṁ vapur abhīṣṭam atulya-lakṣmīr
dyo-bhū-rasāḥ sakala-yoga-guṇās tri-vargaḥ
jñānaṁ ca kevalam ananta bhavanti tuṣṭāt
tvatto nṛṇāṁ kim u sapatna-jayādir āśīḥ
SYNONYMS
āyuḥ-duration of life; param-as long as that of Lord Brahmā; vapuḥ-a particular type of body; abhīṣṭam-the goal of life; atulya-lakṣmīḥ-unparalleled opulence in material existence; dyo-the upper planetary system; bhū-Bhūloka; rasāḥ-the lower planetary system; sakala-all kinds of; yoga-guṇāḥ-the eight mystic perfections; tri-vargaḥ-the principles of religiosity, economic development and sense gratification; jñānam-transcendental knowledge; ca-and; kevalam-complete; ananta-O unlimited one; bhavanti-all become possible; tuṣṭāt-by Your satisfaction; tvattaḥ-from You; nṛṇām-of all living entities; kim u-what to speak of; sapatna-enemies; jaya-conquering; ādiḥ-and others; āśīḥ-such benedictions.
O unlimited one, if Your Lordship is satisfied, one can very easily obtain a lifetime as long as that of Lord Brahmā, a body either in the upper, lower or middle planetary systems, unlimited material opulence, religion, economic development and satisfaction of the senses, full transcendental knowledge, and the eight yogic perfections, what to speak of such petty achievements as conquering one's rivals.
TEXT 11
śrī-śuka uvāca
adityaivaṁ stuto rājan
bhagavān puṣkarekṣaṇaḥ
kṣetra-jñaḥ sarva-bhūtānām
iti hovāca bhārata
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; adityā-by Aditi; evam-thus; stutaḥ-being worshiped; rājan-O King (Mahārāja Parīkṣit); bhagavān-the Supreme Personality of Godhead; puṣkara-īkṣaṇaḥ-whose eyes are like lotus flowers; kṣetra-jñaḥ-the Supersoul; sarva-bhūtānām-of all living entities; iti-thus; ha-indeed; uvāca-replied; bhārata-O best of the Bharata dynasty.
Śukadeva Gosvāmī said: O King Parīkṣit, best of the Bharata dynasty, when the lotus-eyed Lord, the Supersoul of all living entities, was thus worshiped by Aditi, He replied as follows.
TEXT 12
śrī-bhagavān uvāca
deva-mātar bhavatyā me
vijñātaṁ cira-kāṅkṣitam
yat sapatnair hṛta-śrīṇāṁ
cyāvitānāṁ sva-dhāmataḥ
SYNONYMS
śrī-bhagavān uvāca-the Supreme Personality of Godhead said; deva-mātaḥ-O mother of the demigods; bhavatyāḥ-of you; me-by Me; vijñātam-understood; cira-kāṅkṣitam-what You have desired for a long time; yat-because; sapatnaiḥ-by the rivals; hṛta-śrīṇām-of your sons, who are bereft of all opulences; cyāvitānām-vanquished; sva-dhāmataḥ-from their own residential quarters.
The Supreme Personality of Godhead said: O mother of the demigods, I have already understood your long-cherished desires for the welfare of your sons, who have been deprived of all opulences and driven from their residence by their enemies.
The Supreme Personality of Godhead, being situated in everyone's heart, and especially in the hearts of His devotees, is always ready to help devotees in adversity. Since He knows everything, He knows how things are to be adjusted, and He does the needful to relieve the suffering of His devotee.
TEXT 13
tān vinirjitya samare
durmadān asurarṣabhān
pratilabdha-jaya-śrībhiḥ
putrair icchasy upāsitum
SYNONYMS
tān-them; vinirjitya-defeating; samare-in the fight; durmadān-puffed up by strength; asura-ṛṣabhān-the leaders of the demons; pratilabdha-getting back; jaya-victory; śrībhiḥ-as well as the opulence; putraiḥ-with your sons; icchasi-you are desiring; upāsitum-to come together and worship Me.
O Devī, O goddess, I can understand that you want to regain your sons and be together with them to worship Me, after defeating the enemies in battle and retrieving your abode and opulences.
TEXT 14
indra-jyeṣṭhaiḥ sva-tanayair
hatānāṁ yudhi vidviṣām
striyo rudantīr āsādya
draṣṭum icchasi duḥkhitāḥ
SYNONYMS
indra-jyeṣṭhaiḥ-persons of whom King Indra is the eldest; sva-tanayaiḥ-by your own sons; hatānām-who are killed; yudhi-in the fight; vidviṣām-of the enemies; striyaḥ-the wives; rudantīḥ-lamenting; āsādya-coming near the dead bodies of their husbands; draṣṭum icchasi-you want to see; duḥkhitāḥ-very much aggrieved.
You want to see the wives of the demons lamenting for the death of their husbands when those demons, the enemies of your sons, are killed in battle by the demigods, of whom Indra is the chief.
TEXT 15
ātmajān susamṛddhāṁs tvaṁ
pratyāhṛta-yaśaḥ-śriyaḥ
nāka-pṛṣṭham adhiṣṭhāya
krīḍato draṣṭum icchasi
SYNONYMS
ātma-jān-your own sons; su-samṛddhān-completely opulent; tvam-you; pratyāhṛta-having received back; yaśaḥ-reputation; śriyaḥ-opulence; nāka-pṛṣṭham-in the heavenly kingdom; adhiṣṭhāya-situated; krīḍataḥ-enjoying their life; draṣṭum-to see; icchasi-you are desiring.
You want your sons to regain their lost reputation and opulence and live again on their heavenly planet as usual.
TEXT 16
prāyo 'dhunā te 'sura-yūtha-nāthā
apāraṇīyā iti devi me matiḥ
yat te 'nukūleśvara-vipra-guptā
na vikramas tatra sukhaṁ dadāti
SYNONYMS
prāyaḥ-almost; adhunā-at the present moment; te-all of them; asura-yūtha-nāthāḥ-the chiefs of the demons; apāraṇīyāḥ-unconquerable; iti-thus; devi-O mother Aditi; me-My; matiḥ-opinion; yat-because; te-all the demons; anukūla-īśvara-vipra-guptāḥ-protected by brāhmaṇas, by whose favor the supreme controller is always present; na-not; vikramaḥ-the use of power; tatra-there; sukham-happiness; dadāti-can give.
O mother of the demigods, in My opinion almost all the chiefs of the demons are now unconquerable, for they are being protected by brāhmaṇas, whom the Supreme Lord always favors. Thus the use of power against them now will not at all be a source of happiness.
When a person is favored by brāhmaṇas and Vaiṣṇavas, no one can defeat him. Even the Supreme Personality of Godhead does not interfere when one is protected by a brāhmaṇa. It is said, go-brāhmaṇa-hitāya ca. The Lord's first inclination is to give all benedictions to the cows and brāhmaṇas. Therefore if brāhmaṇas favor someone, the Lord does not interfere, nor can anyone interfere with the happiness of such a person.
TEXT 17
athāpy upāyo mama devi cintyaḥ
santoṣitasya vrata-caryayā te
mamārcanaṁ nārhati gantum anyathā
śraddhānurūpaṁ phala-hetukatvāt
SYNONYMS
atha-therefore; api-in spite of this situation; upāyaḥ-some means; mama-by Me; devi-O goddess; cintyaḥ-must be considered; santoṣitasya-very pleased; vrata-caryayā-observing the vow; te-by you; mama arcanam-worshiping Me; na-never; arhati-deserves; gantum anyathā-to become otherwise; śraddhā-anurūpam-according to one's faith and devotion; phala-of the result; hetukatvāt-from being the cause.
Yet because I have been satisfied by the activities of your vow, O goddess Aditi, I must find some means to favor you, for worship of Me never goes in vain but certainly gives the desired result according to what one deserves.
TEXT 18
tvayārcitaś cāham apatya-guptaye
payo-vratenānuguṇaṁ samīḍitaḥ
svāṁśena putratvam upetya te sutān
goptāsmi mārīca-tapasy adhiṣṭhitaḥ
SYNONYMS
tvayā-by you; arcitaḥ-being worshiped; ca-also; aham-I; apatya-guptaye-giving protection to your sons; payaḥ-vratena-by the payo-vrata vow; anuguṇam-as far as possible; samīḍitaḥ-properly worshiped; sva-aṁśena-by My plenary portion; putratvam-becoming your son; upetya-taking this opportunity; te sutān-to your other sons; goptā asmi-I shall give protection; mārīca-of Kaśyapa Muni; tapasi-in the austerity; adhiṣṭhitaḥ-situated.
You have prayed to Me and properly worshiped Me by performing the great payo-vrata ceremony for the sake of protecting your sons. Because of Kaśyapa Muni's austerities, I shall agree to become your son and thus protect your other sons.
TEXT 19
upadhāva patiṁ bhadre
prajāpatim akalmaṣam
māṁ ca bhāvayatī patyāv
evaṁ rūpam avasthitam
SYNONYMS
upadhāva-just go worship; patim-your husband; bhadre-O gentle woman; prajāpatim-who is a Prajāpati; akalmaṣam-very much purified because of his austerity; mām-Me; ca-as well as; bhāvayatī-thinking of; patyau-within your husband; evam-thus; rūpam-form; avasthitam-situated there.
Always thinking of Me as being situated within the body of your husband, Kaśyapa, go worship your husband, who has been purified by his austerity.
TEXT 20
naitat parasmā ākhyeyaṁ
pṛṣṭayāpi kathañcana
sarvaṁ sampadyate devi
deva-guhyaṁ susaṁvṛtam
SYNONYMS
na-not; etat-this; parasmai-to outsiders; ākhyeyam-is to be disclosed; pṛṣṭayā api-even though questioned; kathañcana-by anyone; sarvam-everything; sampadyate-becomes successful; devi-O lady; deva-guhyam-very confidential even to the demigods; su-saṁvṛtam-very carefully kept confidential.
O lady, even if someone inquires, you should not disclose this fact to anyone. That which is very confidential is successful if kept secret.
TEXT 21
śrī-śuka uvāca
etāvad uktvā bhagavāṁs
tatraivāntaradhīyata
aditir durlabhaṁ labdhvā
harer janmātmani prabhoḥ
upādhāvat patiṁ bhaktyā
parayā kṛta-kṛtyavat
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; etāvat-in this way; uktvā-saying (to her); bhagavān-the Supreme Personality of Godhead; tatra eva-in that very spot; antaḥ-adhīyata-disappeared; aditiḥ-Aditi; durlabham-a very rare achievement; labdhvā-getting; hareḥ-of the Supreme Personality of Godhead; janma-birth; ātmani-in herself; prabhoḥ-of the Lord; upādhāvat-immediately went; patim-unto her husband; bhaktyā-with devotion; parayā-great; kṛta-kṛtya-vat-thinking herself very successful.
Śukadeva Gosvāmī said: After speaking in this way, the Supreme Personality of Godhead disappeared from that very spot. Aditi, having received the extremely valuable benediction that the Lord would appear as her son, considered herself very successful, and with great devotion she approached her husband.
TEXT 22
sa vai samādhi-yogena
kaśyapas tad abudhyata
praviṣṭam ātmani harer
aṁśaṁ hy avitathekṣaṇaḥ
SYNONYMS
saḥ-Kaśyapa Muni; vai-indeed; samādhi-yogena-by mystic meditation; kaśyapaḥ-Kaśyapa Muni; tat-then; abudhyata-could understand; praviṣṭam-entered; ātmani-within himself; hareḥ-of the Supreme Lord; aṁśam-a plenary portion; hi-indeed; avitatha-īkṣaṇaḥ-whose vision is never mistaken.
Being situated in a meditational trance, Kaśyapa Muni, whose vision is never mistaken, could see that a plenary portion of the Supreme Personality of Godhead had entered within him.
TEXT 23
so 'dityāṁ vīryam ādhatta
tapasā cira-sambhṛtam
samāhita-manā rājan
dāruṇy agniṁ yathānilaḥ
SYNONYMS
saḥ-Kaśyapa; adityām-unto Aditi; vīryam-semen; ādhatta-placed; tapasā-by austerity; cira-sambhṛtam-restrained for long, long years; samāhita-manāḥ-being fully in trance upon the Supreme Personality of Godhead; rājan-O King; dāruṇi-as in firewood; agnim-fire; yathā-as; anilaḥ-wind.
O King, as the wind promotes friction between two pieces of wood and thus gives rise to fire, Kaśyapa Muni, whose transcendental position was fully absorbed in the Supreme Personality of Godhead, transferred his potency into the womb of Aditi.
A forest fire begins when two pieces of wood rub against one another, being agitated by the wind. Actually, however, fire belongs neither to the wood nor to the wind; it is always different from both. Similarly, here it is to be understood that the union of Kaśyapa Muni and Aditi was not like the sexual intercourse of ordinary human beings. The Supreme Personality of Godhead has nothing to do with the human secretions of sexual intercourse. He is always completely aloof from such material combinations.
The Lord says in Bhagavad-gītā (9.29), samo 'haṁ sarva-bhūteṣu: "I am equal toward all living entities." Nonetheless, to protect the devotees and kill the demons, who were a disturbing element, the Lord entered the womb of Aditi. Therefore this is a transcendental pastime of the Lord. This should not be misunderstood. One should not think that the Lord became the son of Aditi the way an ordinary child is born because of sexual intercourse between man and woman.
Here it may also be appropriate to explain, in these days of controversy, the origin of life. The life force of the living entity-the soul-is different from the ovum and semen of the human being. Although the conditioned soul has nothing to do with the reproductive cells of man and woman, he is placed into the proper situation because of his work (karmaṇā daiva-netreṇa). Life is not, however, a product of two secretions, but is independent of all material elements. As fully described in Bhagavad-gītā, the living entity is not subject to any material reactions. He can neither be burnt by fire, cut by sharp weapons, moistened by water, nor dried by the air. He is completely different from the physical elements, but by a superior arrangement he is put into these material elements. He is always aloof from material contact (asaṅgo hy ayaṁ puruṣaḥ) but because he is placed in a material condition, he suffers the reactions of the material modes of nature.
puruṣaḥ prakṛti-stho hi
bhuṅkte prakṛtijān guṇān
kāraṇaṁ guṇa-saṅgo 'sya
sad-asad-yoni-janmasu
"The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil amongst various species." (Bg. 13.22) Although the living entity is aloof from the material elements, he is put into material conditions, and thus he must suffer the reactions of material activities.
TEXT 24
aditer dhiṣṭhitaṁ garbhaṁ
bhagavantaṁ sanātanam
hiraṇyagarbho vijñāya
samīḍe guhya-nāmabhiḥ
SYNONYMS
aditeḥ-into the womb of Aditi; dhiṣṭhitam-being established; garbham-pregnancy; bhagavantam-unto the Supreme Personality of Godhead; sanātanam-who is eternal; hiraṇyagarbhaḥ-Lord Brahmā; vijñāya-knowing this; samīḍe-offered prayers; guhya-nāmabhiḥ-with transcendental names.
When Lord Brahmā understood that the Supreme Personality of Godhead was now within the womb of Aditi, he began to offer prayers to the Lord by reciting transcendental names.
The Supreme Personality of Godhead exists everywhere (aṇḍāntara-stha-paramāṇu-cayāntara-stham). Therefore when one chants His transcendental names-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-the Supreme Personality of Godhead is automatically pleased by such saṅkīrtana. It is not that the Supreme Personality of Godhead is absent; He is present there. And when a devotee utters the transcendental name, it is not a material sound. Therefore, the Supreme Personality of Godhead is naturally pleased. A devotee knows that the Lord is present everywhere and that one can please Him simply by chanting His holy name.
TEXT 25
śrī-brahmovāca
jayorugāya bhagavann
urukrama namo 'stu te
namo brahmaṇya-devāya
tri-guṇāya namo namaḥ
SYNONYMS
śrī-brahmā uvāca-Lord Brahmā offered prayers; jaya-all glories; urugāya-unto the Lord, who is constantly glorified; bhagavan-O my Lord; urukrama-whose activities are very glorious; namaḥ astu te-I offer my respectful obeisances unto You; namaḥ-my respectful obeisances; brahmaṇya-devāya-unto the Lord of the transcendentalists; tri-guṇāya-the controller of the three modes of nature; namaḥ namaḥ-I offer my respectful obeisances unto You again and again.
Lord Brahmā said: O Supreme Personality of Godhead, all glories unto You, who are glorified by all and whose activities are all uncommon. I offer my respectful obeisances unto You, O Lord of the transcendentalists, controller of the three modes of nature. I offer my respectful obeisances unto You again and again.
TEXT 26
namas te pṛśni-garbhāya
veda-garbhāya vedhase
tri-nābhāya tri-pṛṣṭhāya
śipi-viṣṭāya viṣṇave
SYNONYMS
namaḥ te-I offer my respectful obeisances unto You; pṛśni-garbhāya-who formerly lived within the womb of Pṛśni (Aditi in her previous birth); veda-garbhāya-who always remain within Vedic knowledge; vedhase-who are full of knowledge; tri-nābhāya-within the stem growing from whose navel live all the three worlds; tri-pṛṣṭhāya-who are transcendental to the three worlds; śipi-viṣṭāya-who are within the cores of the hearts of all living entities; viṣṇave-unto the all-pervading Supreme Personality of Godhead.
I offer my respectful obeisances unto You, the all-pervading Lord Viṣṇu, who have entered the cores of the hearts of all living entities. All the three worlds reside within Your navel, yet You are above the three worlds. Formerly You appeared as the son of Pṛśni. To You, the supreme creator, who are understood only through Vedic knowledge, I offer my respectful obeisances.
TEXT 27
tvam ādir anto bhuvanasya madhyam
ananta-śaktiṁ puruṣaṁ yam āhuḥ
kālo bhavān ākṣipatīśa viśvaṁ
sroto yathāntaḥ patitaṁ gabhīram
SYNONYMS
tvam-Your Lordship; ādiḥ-the original cause; antaḥ-the cause of dissolution; bhuvanasya-of the universe; madhyam-maintenance of the present manifestation; ananta-śaktim-the reservoir of unlimited potencies; puruṣam-the Supreme Person; yam-whom; āhuḥ-they say; kālaḥ-the principle of eternal time; bhavān-Your Lordship; ākṣipati-attracting; īśa-the Supreme Lord; viśvam-the whole universe; srotaḥ-waves; yathā-as; antaḥ patitam-fallen within the water; gabhīram-very deep.
O my Lord, You are the beginning, the manifestation and the ultimate dissolution of the three worlds, and You are celebrated in the Vedas as the reservoir of unlimited potencies, the Supreme Person. O my Lord, as waves attract branches and leaves that have fallen into deep water, You, the supreme eternal time factor, attract everything in this universe.
The time factor is sometimes described as kāla-strota, waves of time. Everything in this material world is within the time factor and is being carried away by waves of attraction, which represent the Supreme Personality of Godhead.
TEXT 28
tvaṁ vai prajānāṁ sthira-jaṅgamānāṁ
prajāpatīnām asi sambhaviṣṇuḥ
divaukasāṁ deva divaś cyutānāṁ
parāyaṇaṁ naur iva majjato 'psu
SYNONYMS
tvam-Your Lordship; vai-indeed; prajānām-of all living entities; sthira-jaṅgamānām-either stationary or moving; prajāpatīnām-of all the Prajāpatis; asi-You are; sambhaviṣṇuḥ-the generator of everyone; diva-okasām-of the inhabitants of the upper planetary system; deva-O Supreme Lord; divaḥ cyutānām-of the demigods, who have now fallen from their residential quarters; parāyaṇam-the supreme shelter; nauḥ-boat; iva-like; majjataḥ-of one drowning; apsu-in the water.
My Lord, You are the original generator of all living entities, stationary or moving, and You are also the generator of the Prajāpatis. O my Lord, as a boat is the only hope for a person drowning in the water, You are the only shelter for the demigods, who are now bereft of their heavenly position.
Thus end the Bhaktivedanta purports of the Eighth Canto, Seventeenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Supreme Lord Agrees to Become Aditi's Son."
Chapter Eighteen
Lord Vāmanadeva, the Dwarf Incarnation
This chapter describes how Lord Vāmanadeva appeared and how He went to the sacrificial arena of Mahārāja Bali, who received Him well and fulfilled His desire by offering Him benedictions.
Lord Vāmanadeva appeared in this world from the womb of Aditi completely equipped with conchshell, disc, club and lotus. His bodily hue was blackish, and He was dressed in yellow garments. Lord Viṣṇu appeared at an auspicious moment on Śravaṇa-dvādaśī when the Abhijit star had arisen. At that time, in all the three worlds (including the higher planetary system, outer space and this earth), all the demigods, the cows, the brāhmaṇas and even the seasons were happy because of God's appearance. Therefore this auspicious day is called Vijayā. When the Supreme Personality of Godhead, who has a sac-cid-ānanda body, appeared as the son of Kaśyapa and Aditi, both of His parents were very astonished. After His appearance, the Lord assumed the form of a dwarf (Vāmana). All the great sages expressed their jubilation, and with Kaśyapa Muni before them they performed the birthday ceremony of Lord Vāmana. At the time of Lord Vāmanadeva's sacred thread ceremony, He was honored by the sun-god, Bṛhaspati, the goddess presiding over the planet earth, the deity of the heavenly planets, His mother, Lord Brahmā, Kuvera, the seven ṛṣis and others. Lord Vāmanadeva then visited the sacrificial arena on the northern side of the Narmadā River, at the field known as Bhṛgukaccha, where brāhmaṇas of the Bhṛgu dynasty were performing yajñas. Wearing a belt made of muñja straw, an upper garment of deerskin and a sacred thread and carrying in His hands a daṇḍa, an umbrella and a waterpot (kamaṇḍalu), Lord Vāmanadeva appeared in the sacrificial arena of Mahārāja Bali. Because of His transcendentally effulgent presence, all the priests were diminished in their prowess, and thus they all stood from their seats and offered prayers to Lord Vāmanadeva. Even Lord Śiva accepts on his head the Ganges water generated from the toe of Lord Vāmanadeva. Therefore, after washing the Lord's feet, Bali Mahārāja immediately accepted the water from the Lord's feet on his head and felt that he and his predecessors had certainly been glorified. Then Bali Mahārāja inquired of Lord Vāmanadeva's welfare and requested the Lord to ask him for money, jewels or anything He might desire.
TEXT 1
śrī-śuka uvāca
itthaṁ viriñca-stuta-karma-vīryaḥ
prādurbabhūvāmṛta-bhūr adityām
catur-bhujaḥ śaṅkha-gadābja-cakraḥ
piśaṅga-vāsā nalināyatekṣaṇaḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; ittham-in this way; viriñca-stuta-karma-vīryaḥ-the Personality of Godhead, whose activities and prowess are always praised by Lord Brahmā; prādurbabhūva-became manifested; amṛta-bhūḥ-whose appearance is always deathless; adityām-from the womb of Aditi; catuḥ-bhujaḥ-having four arms; śaṅkha-gadā-abja-cakraḥ-decorated with conchshell, club, lotus and disc; piśaṅga-vāsāḥ-dressed in yellow garments; nalina-āyata-īkṣaṇaḥ-having blooming eyes like the petals of a lotus.
Śukadeva Gosvāmī said: After Lord Brahmā had thus spoken, glorifying the Supreme Lord's activities and prowess, the Supreme Personality of Godhead, who is never subject to death like an ordinary living being, appeared from the womb of Aditi. His four hands were decorated with a conchshell, club, lotus and disc, He was dressed in yellow garments, and His eyes appeared like the petals of a blooming lotus.
The word amṛta-bhūḥ is significant in this verse. The Lord sometimes appears like an ordinary child taking birth, but this does not mean that He is subject to birth, death or old age. One must be very intelligent to understand the appearance and activities of the Supreme Lord in His incarnations. This is confirmed in Bhagavad-gītā (4.9): janma karma ca me divyam evaṁ yo vetti tattvataḥ. One should try to understand that the Lord's appearance and disappearance and His activities are all divyam, or transcendental. The Lord has nothing to do with material activities. One who understands the appearance, disappearance and activities of the Lord is immediately liberated. After giving up his body, he never again has to accept a material body, but is transferred to the spiritual world (tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna [Bg. 4.9]).
TEXT 2
śyāmāvadāto jhaṣa-rāja-kuṇḍala-
tviṣollasac-chrī-vadanāmbujaḥ pumān
śrīvatsa-vakṣā balayāṅgadollasat-
kirīṭa-kāñcī-guṇa-cāru-nūpuraḥ
SYNONYMS
śyāma-avadātaḥ-whose body is blackish and free from inebriety; jhaṣa-rāja-kuṇḍala-of the two earrings, made in the shape of sharks; tviṣā-by the luster; ullasat-dazzling; śrī-vadana-ambujaḥ-having a beautiful lotus face; pumān-the Supreme Person; śrīvatsa-vakṣāḥ-with the mark of Śrīvatsa on His bosom; balaya-bracelets; aṅgada-arm bands; ullasat-dazzling; kirīṭa-helmet; kāñcī-belt; guṇa-sacred thread; cāru-beautiful; nūpuraḥ-ankle bells.
The body of the Supreme Personality of Godhead, blackish in complexion, was free from all inebrieties. His lotus face, decorated with earrings resembling sharks, appeared very beautiful, and on His bosom was the mark of Śrīvatsa. He wore bangles on His wrists, armlets on His arms, a helmet on His head, a belt on His waist, a sacred thread across His chest, and ankle bells decorating His lotus feet.
TEXT 3
madhu-vrata-vrāta-vighuṣṭayā svayā
virājitaḥ śrī-vanamālayā hariḥ
prajāpater veśma-tamaḥ svarociṣā
vināśayan kaṇṭha-niviṣṭa-kaustubhaḥ
SYNONYMS
madhu-vrata-of bees always hankering for honey; vrāta-with a bunch; vighuṣṭayā-resounding; svayā-uncommon; virājitaḥ-situated; śrī-beautiful; vana-mālayā-with a flower garland; hariḥ-the Supreme Lord; prajāpateḥ-of Kaśyapa Muni, the Prajāpati; veśma-tamaḥ-the darkness of the house; sva-rociṣā-by His own effulgence; vināśayan-vanquishing; kaṇṭha-on the neck; niviṣṭa-worn; kaustubhaḥ-the Kaustubha gem.
An uncommonly beautiful garland of flowers decorated His bosom, and because the flowers were extremely fragrant, a large group of bees, making their natural humming sounds, invaded them for honey. When the Lord appeared, wearing the Kaustubha gem on His neck, His effulgence vanquished the darkness in the home of the Prajāpati Kaśyapa.
TEXT 4
diśaḥ praseduḥ salilāśayās tadā
prajāḥ prahṛṣṭā ṛtavo guṇānvitāḥ
dyaur antarīkṣaṁ kṣitir agni-jihvā
gāvo dvijāḥ sañjahṛṣur nagāś ca
SYNONYMS
diśaḥ-all directions; praseduḥ-became happy; salila-of water; āśayāḥ-the reservoirs; tadā-at that time; prajāḥ-all living entities; prahṛṣṭāḥ-very happy; ṛtavaḥ-the seasons; guṇa-anvitāḥ-full of their respective qualities; dyauḥ-the upper planetary system; antarīkṣam-outer space; kṣitiḥ-the surface of the earth; agni-jihvāḥ-the demigods; gāvaḥ-the cows; dvijāḥ-the brāhmaṇas; sañjahṛṣuḥ-all became happy; nagāḥ ca-and the mountains.
At that time, there was happiness in all directions, in the reservoirs of water like the rivers and oceans, and in the core of everyone's heart. The various seasons displayed their respective qualities, and all living entities in the upper planetary system, in outer space and on the surface of the earth were jubilant. The demigods, the cows, the brāhmaṇas and the hills and mountains were all filled with joy.
TEXT 5
śroṇāyāṁ śravaṇa-dvādaśyāṁ
muhūrte 'bhijiti prabhuḥ
sarve nakṣatra-tārādyāś
cakrus taj-janma dakṣiṇam
SYNONYMS
śroṇāyām-when the moon was situated in the Śravaṇa lunar mansion; śravaṇa-dvādaśyām-on the twelfth lunar day of the bright fortnight in the month of Bhādra, the day famous as the Śravaṇa-dvādaśī; muhūrte-in the auspicious moment; abhijiti-in the first portion of the Śravaṇa lunar mansion known as the Abhijit-nakṣatra and in the Abhijit-muhūrta (occurring at midday); prabhuḥ-the Lord; sarve-all; nakṣatra-stars; tārā-planets; ādyāḥ-beginning with the sun and followed by the other planets; cakruḥ-made; tat-janma-the birthday of the Lord; dakṣiṇam-very munificent.
On the day of Śravaṇa-dvādaśī [the twelfth day of the bright fortnight in the month of Bhādra], when the moon came into the lunar mansion Śravaṇa, at the auspicious moment of Abhijit, the Lord appeared in this universe. Considering the Lord's appearance very auspicious, all the stars and planets, from the sun to Saturn, were munificently charitable.
Śrīla Viśvanātha Cakravartī Ṭhākura, an expert astrologer, explains the word nakṣatra-tārādyāḥ. The word nakṣatra means "the stars," the word tāra in this context refers to the planets, and ādyāḥ means "the first one specifically mentioned." Among the planets, the first is Sūrya, the sun, not the moon. Therefore, according to the Vedic version, the modern astronomer's proposition that the moon is nearest to the earth should not be accepted. The chronological order in which people all over the world refer to the days of the week-Sunday, Monday, Tuesday, Wednesday, Thursday, Friday and Saturday-corresponds to the Vedic order of the planets and thus circumstantiates the Vedic version. Apart from this, when the Lord appeared the planets and stars became situated very auspiciously, according to astrological calculations, to celebrate the birth of the Lord.
TEXT 6
dvādaśyāṁ savitātiṣṭhan
madhyandina-gato nṛpa
vijayā-nāma sā proktā
yasyāṁ janma vidur hareḥ
SYNONYMS
dvādaśyām-on the twelfth day of the moon; savitā-the sun; atiṣṭhat-was staying; madhyam-dina-gataḥ-on the meridian; nṛpa-O King; vijayā-nāma-by the name Vijayā; sā-that day; proktā-is called; yasyām-on which; janma-the appearance; viduḥ-they know; hareḥ-of Lord Hari.
O King, when the Lord appeared-on dvādaśī, the twelfth day of the moon-the sun was at the meridian, as every learned scholar knows. This dvādaśī is called Vijayā.
TEXT 7
śaṅkha-dundubhayo nedur
mṛdaṅga-paṇavānakāḥ
citra-vāditra-tūryāṇāṁ
nirghoṣas tumulo 'bhavat
SYNONYMS
śaṅkha-conchshells; dundubhayaḥ-kettledrums; neduḥ-vibrated; mṛdaṅga-drums; paṇava-ānakāḥ-drums named paṇavas and ānakas; citra-various; vāditra-of these vibrations of musical sound; tūryāṇām-and of other instruments; nirghoṣaḥ-the loud sound; tumulaḥ-tumultuous; abhavat-became.
Conchshells, kettledrums, drums, paṇavas and ānakas vibrated in concert. The sound of these and various other instruments was tumultuous.
TEXT 8
prītāś cāpsaraso 'nṛtyan
gandharva-pravarā jaguḥ
tuṣṭuvur munayo devā
manavaḥ pitaro 'gnayaḥ
SYNONYMS
prītāḥ-being very pleased; ca-also; apsarasaḥ-the celestial dancing girls; anṛtyan-danced; gandharva-pravarāḥ-the best of the Gandharvas; jaguḥ-sang; tuṣṭuvuḥ-satisfied the Lord by offering prayers; munayaḥ-the great sages; devāḥ-the demigods; manavaḥ-the Manus; pitaraḥ-the inhabitants of Pitṛloka; agnayaḥ-the fire-gods.
Being very pleased, the celestial dancing girls [Apsarās] danced in jubilation, the best of the Gandharvas sang songs, and the great sages, demigods, Manus, Pitās and fire-gods offered prayers to satisfy the Lord.
TEXTS 9–10
siddha-vidyādhara-gaṇāḥ
sakimpuruṣa-kinnarāḥ
cāraṇā yakṣa-rakṣāṁsi
suparṇā bhujagottamāḥ
gāyanto 'tipraśaṁsanto
nṛtyanto vibudhānugāḥ
adityā āśrama-padaṁ
kusumaiḥ samavākiran
SYNONYMS
siddha-the inhabitants of Siddhaloka; vidyādhara-gaṇāḥ-the inhabitants of Vidyādhara-loka; sa-with; kimpuruṣa-the inhabitants of Kimpuruṣa-loka; kinnarāḥ-the inhabitants of Kinnaraloka; cāraṇāḥ-the inhabitants of Cāraṇaloka; yakṣa-the Yakṣas; rakṣāṁsi-the Rākṣasas; suparṇāḥ-the Suparṇas; bhujaga-uttamāḥ-the best of the inhabitants of the serpent loka; gāyantaḥ-glorifying the Lord; ati-praśaṁsantaḥ-praising the Lord; nṛtyantaḥ-dancing; vibudhānugāḥ-the followers of the demigods; adityāḥ-of Aditi; āśrama-padam-the place of residence; kusumaiḥ-by flowers; samavākiran-covered.
The Siddhas, Vidyādharas, Kimpuruṣas, Kinnaras, Cāraṇas, Yakṣas, Rākṣasas, Suparṇas, the best of serpents, and the followers of the demigods all showered flowers on Aditi's residence, covering the entire house, while glorifying and praising the Lord and dancing.
TEXT 11
dṛṣṭvāditis taṁ nija-garbha-sambhavaṁ
paraṁ pumāṁsaṁ mudam āpa vismitā
gṛhīta-dehaṁ nija-yoga-māyayā
prajāpatiś cāha jayeti vismitaḥ
SYNONYMS
dṛṣṭvā-seeing; aditiḥ-mother Aditi; tam-Him (the Supreme Personality of Godhead); nija-garbha-sambhavam-born of her own womb; param-the Supreme; pumāṁsam-the Personality of Godhead; mudam-great happiness; āpa-conceived; vismitā-being very much astonished; gṛhīta-accepted; deham-body, or transcendental form; nija-yoga-māyayā-by His own spiritual potency; prajāpatiḥ-Kaśyapa Muni; ca-also; āha-said; jaya-all glories; iti-thus; vismitaḥ-being astonished.
When Aditi saw the Supreme Personality of Godhead, who had appeared from her own womb, having accepted a transcendental body by His own spiritual potency, she was struck with wonder and was very happy. Upon seeing the child, Prajāpati Kaśyapa exclaimed, "Jaya! Jaya!" in great happiness and wonder.
TEXT 12
yat tad vapur bhāti vibhūṣaṇāyudhair
avyakta-cid-vyaktam adhārayad dhariḥ
babhūva tenaiva sa vāmano vaṭuḥ
sampaśyator divya-gatir yathā naṭaḥ
SYNONYMS
yat-which; tat-that; vapuḥ-transcendental body; bhāti-manifests; vibhūṣaṇa-with regular ornaments; āyudhaiḥ-and with weapons; avyakta-unmanifested; cit-vyaktam-spiritually manifested; adhārayat-assumed; hariḥ-the Lord; babhūva-immediately became; tena-with that; eva-certainly; saḥ-He (the Lord); vāmanaḥ-dwarf; vaṭuḥ-a brāhmaṇa brahmacārī; sampaśyatoḥ-while both His father and mother were seeing; divya-gatiḥ-whose movements are wonderful; yathā-as; naṭaḥ-a theatrical actor.
The Lord appeared in His original form, with ornaments and weapons in His hands. Although this ever-existing form is not visible in the material world, He nonetheless appeared in this form. Then, in the presence of His father and mother, He assumed the form of Vāmana, a brāhmaṇa-dwarf, a brahmacārī, just like a theatrical actor.
The word naṭaḥ is significant. An actor changes dress to play different parts, but is always the same man. Similarly, as described in the Brahma-saṁhitā (5.33, 39), the Lord assumes many thousands and millions of forms (advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣam). He is always present with innumerable incarnations (rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu [Bs. 5.39]). Nonetheless, although He appears in various incarnations, they are not different from one another. He is the same person, with the same potency, the same eternity and the same spiritual existence, but He can simultaneously assume various forms. When Vāmanadeva appeared from the womb of His mother, He appeared in the form of Nārāyaṇa, with four hands equipped with the necessary symbolic weapons, and then immediately transformed Himself into a brahmacārī (vaṭu). This means that His body is not material. One who thinks that the Supreme Lord assumes a material body is not intelligent. He has to learn more about the Lord's position. As confirmed in Bhagavad-gītā (4.9), janma karma ca me divyam evaṁ yo vetti tattvataḥ. One has to understand the transcendental appearance of the Lord in His original transcendental body (sac-cid-ānanda-vigraha [Bs. 5.1]).
TEXT 13
taṁ vaṭuṁ vāmanaṁ dṛṣṭvā
modamānā maharṣayaḥ
karmāṇi kārayām āsuḥ
puraskṛtya prajāpatim
SYNONYMS
tam-Him; vaṭum-the brahmacārī; vāmanam-dwarf; dṛṣṭvā-seeing; modamānāḥ-in a happy mood; mahā-ṛṣayaḥ-the great saintly persons; karmāṇi-ritualistic ceremonies; kārayām āsuḥ-performed; puraskṛtya-keeping in front; prajāpatim-Kaśyapa Muni, the Prajāpati.
When the great sages saw the Lord as the brahmacārī-dwarf Vāmana, they were certainly very pleased. Thus they placed before them Kaśyapa Muni, the Prajāpati, and performed all the ritualistic ceremonies, such as the birthday ceremony.
According to Vedic civilization, when a child is born in the family of a brāhmaṇa, the birthday ceremony, known as jāta-karma, is first performed, and then other ceremonies are also gradually performed. But when this vāmana-rūpa appeared in the form of a vaṭu, or brahmacārī, His sacred thread ceremony was also performed immediately.
TEXT 14
tasyopanīyamānasya
sāvitrīṁ savitābravīt
bṛhaspatir brahma-sūtraṁ
mekhalāṁ kaśyapo 'dadāt
SYNONYMS
tasya-of Lord Vāmanadeva; upanīyamānasya-at the time of His being offered the sacred thread ceremony; sāvitrīm-the Gāyatrī mantra; savitā-the sun-god; abravīt-chanted; bṛhaspatiḥ-Bṛhaspati, the guru of the demigods; brahma-sūtram-the sacred thread; mekhalām-the belt of straw; kaśyapaḥ-Kaśyapa Muni; adadāt-offered.
At the sacred thread ceremony of Vāmanadeva, the sun-god personally uttered the Gāyatrī mantra, Bṛhaspati offered the sacred thread, and Kaśyapa Muni offered a straw belt.
TEXT 15
dadau kṛṣṇājinaṁ bhūmir
daṇḍaṁ somo vanaspatiḥ
kaupīnācchādanaṁ mātā
dyauś chatraṁ jagataḥ pateḥ
SYNONYMS
dadau-gave, offered; kṛṣṇa-ajinam-the skin of a deer; bhūmiḥ-mother earth; daṇḍam-a brahmacārī's rod; somaḥ-the moon-god; vanaḥ-patiḥ-the king of the forest; kaupīna-the underwear; ācchādanam-covering the body; mātā-His mother, Aditi; dyauḥ-the heavenly kingdom; chatram-an umbrella; jagataḥ-of the whole universe; pateḥ-of the master.
Mother earth gave Him a deerskin, and the demigod of the moon, who is the king of the forest, gave Him a brahma-daṇḍa [the rod of a brahmacārī]. His mother, Aditi, gave Him cloth for underwear, and the deity presiding over the heavenly kingdom offered Him an umbrella.
TEXT 16
kamaṇḍaluṁ veda-garbhaḥ
kuśān saptarṣayo daduḥ
akṣa-mālāṁ mahārāja
sarasvaty avyayātmanaḥ
SYNONYMS
kamaṇḍalum-a waterpot; veda-garbhaḥ-Lord Brahmā; kuśān-kuśa grass; sapta-ṛṣayaḥ-the seven sages; daduḥ-offered; akṣa-mālām-a string of Rudrākṣa beads; mahārāja-O King; sarasvatī-the goddess Sarasvatī; avyaya-ātmanaḥ-to the Supreme Personality of Godhead.
O King, Lord Brahmā offered a waterpot to the inexhaustible Supreme Personality of Godhead, the seven sages offered Him kuśa grass, and mother Sarasvatī gave Him a string of Rudrākṣa beads.
TEXT 17
tasmā ity upanītāya
yakṣa-rāṭ pātrikām adāt
bhikṣāṁ bhagavatī sākṣād
umādād ambikā satī
SYNONYMS
tasmai-unto Him (Lord Vāmanadeva); iti-in this way; upanītāya-who had undergone His sacred thread ceremony; yakṣa-rāṭ-Kuvera, the treasurer of heaven and King of the Yakṣas; pātrikām-a pot for begging alms; adāt-delivered; bhikṣām-alms; bhagavatī-mother Bhavānī, the wife of Lord Śiva; sākṣāt-directly; umā-Umā; adāt-gave; ambikā-the mother of the universe; satī-the chaste.
When Vāmanadeva had thus been given the sacred thread, Kuvera, King of the Yakṣas, gave Him a pot for begging alms, and mother Bhagavatī, the wife of Lord Śiva and most chaste mother of the entire universe, gave Him His first alms.
TEXT 18
sa brahma-varcasenaivaṁ
sabhāṁ sambhāvito vaṭuḥ
brahmarṣi-gaṇa-sañjuṣṭām
atyarocata māriṣaḥ
SYNONYMS
saḥ-He (Vāmanadeva); brahma-varcasena-by His Brahman effulgence; evam-in this way; sabhām-the assembly; sambhāvitaḥ-having been welcomed by everyone; vaṭuḥ-the brahmacārī; brahma-ṛṣi-gaṇa-sañjuṣṭām-filled with great brāhmaṇa sages; ati-arocata-surpassing, appeared beautiful; māriṣaḥ-the best of the brahmacārīs.
Having thus been welcomed by everyone, Lord Vāmanadeva, the best of the brahmacārīs, exhibited His Brahman effulgence. Thus He surpassed in beauty that entire assembly, which was filled with great saintly brāhmaṇas.
TEXT 19
samiddham āhitaṁ vahniṁ
kṛtvā parisamūhanam
paristīrya samabhyarcya
samidbhir ajuhod dvijaḥ
SYNONYMS
samiddham-blazing; āhitam-being situated; vahnim-the fire; kṛtvā-after making; parisamūhanam-properly; paristīrya-surpassing; samabhyarcya-after offering worship; samidbhiḥ-with sacrificial offerings; ajuhot-completed the fire sacrifice; dvijaḥ-the best of the brāhmaṇas.
After Lord Śrī Vāmanadeva set a sacrificial fire, He offered worship and performed a fire sacrifice on the sacrificial field.
TEXT 20
śrutvāśvamedhair yajamānam ūrjitaṁ
baliṁ bhṛgūṇām upakalpitais tataḥ
jagāma tatrākhila-sāra-sambhṛto
bhāreṇa gāṁ sannamayan pade pade
SYNONYMS
śrutvā-after hearing; aśvamedhaiḥ-by aśvamedha sacrifices; yajamānam-the performer; ūrjitam-very glorious; balim-Bali Mahārāja; bhṛgūṇām-under the guidance of the brāhmaṇas born in the Bhṛgu dynasty; upakalpitaiḥ-performed; tataḥ-from that place; jagāma-went; tatra-there; akhila-sāra-sambhṛtaḥ-the Supreme Personality of Godhead, the essence of all creation; bhāreṇa-with the weight; gām-the earth; sannamayan-depressing; pade pade-at every step.
When the Lord heard that Bali Mahārāja was performing aśvamedha sacrifices under the patronage of brāhmaṇas belonging to the Bhṛgu dynasty, the Supreme Lord, who is full in every respect, proceeded there to show His mercy to Bali Mahārāja. By His weight, He pushed down the earth with every step.
The Supreme Personality of Godhead is akhila-sāra-sambhṛta. In other words, He is the proprietor of everything essential in this material world. Thus although the Lord was going to Bali Mahārāja to beg something, He is always complete and has nothing to beg from anyone. Indeed, He is so powerful that in His full opulence He pressed down the surface of the earth at every step.
TEXT 21
taṁ narmadāyās taṭa uttare baler
ya ṛtvijas te bhṛgukaccha-saṁjñake
pravartayanto bhṛgavaḥ kratūttamaṁ
vyacakṣatārād uditaṁ yathā ravim
SYNONYMS
tam-Him (Vāmanadeva); narmadāyāḥ-of the River Narmadā; taṭe-on the bank; uttare-northern; baleḥ-of Mahārāja Bali; ye-who; ṛtvijaḥ-the priests engaged in ritualistic ceremonies; te-all of them; bhṛgukaccha-saṁjñake-in the field named Bhṛgukaccha; pravartayantaḥ-performing; bhṛgavaḥ-all the descendants of Bhṛgu; kratu-uttamam-the most important sacrifice, named aśvamedha; vyacakṣata-they observed; ārāt-nearby; uditam-risen; yathā-like; ravim-the sun.
While engaged in performing the sacrifice in the field known as Bhṛgukaccha, on the northern bank of the Narmadā River, the brahminical priests, the descendants of Bhṛgu, saw Vāmanadeva to be like the sun rising nearby.
TEXT 22
te ṛtvijo yajamānaḥ sadasyā
hata-tviṣo vāmana-tejasā nṛpa
sūryaḥ kilāyāty uta vā vibhāvasuḥ
sanat-kumāro 'tha didṛkṣayā kratoḥ
SYNONYMS
te-all of them; ṛtvijaḥ-the priests; yajamānaḥ-as well as Bali Mahārāja, who had engaged them in performing the yajña; sadasyāḥ-all the members of the assembly; hata-tviṣaḥ-decreased in their bodily effulgence; vāmana-tejasā-by the brilliant effulgence of Lord Vāmana; nṛpa-O King; sūryaḥ-the sun; kila-whether; āyāti-is coming; uta vā-either; vibhāvasuḥ-the fire-god; sanat-kumāraḥ-the Kumāra known as Sanat-kumāra; atha-either; didṛkṣayā-with a desire to observe; kratoḥ-the sacrificial ceremony.
O King, because of Vāmanadeva's bright effulgence, the priests, along with Bali Mahārāja and all the members of the assembly, were robbed of their splendor. Thus they began to ask one another whether the sun-god himself, Sanat-kumāra or the fire-god had personally come to see the sacrificial ceremony.
TEXT 23
itthaṁ saśiṣyeṣu bhṛguṣv anekadhā
vitarkyamāṇo bhagavān sa vāmanaḥ
chatraṁ sadaṇḍaṁ sajalaṁ kamaṇḍaluṁ
viveśa bibhrad dhayamedha-vāṭam
SYNONYMS
ittham-in this way; sa-śiṣyeṣu-with their disciples; bhṛguṣu-among the Bhṛgus; anekadhā-in many ways; vitarkyamāṇaḥ-being talked and argued about; bhagavān-the Supreme Personality of Godhead; saḥ-that; vāmanaḥ-Lord Vāmana; chatram-umbrella; sadaṇḍam-with the rod; sa-jalam-filled with water; kamaṇḍalum-waterpot; viveśa-entered; bibhrat-taking in hand; hayamedha-of the aśvamedha sacrifice; vāṭam-the arena.
While the priests of the Bhṛgu dynasty and their disciples talked and argued in various ways, the Supreme Personality of Godhead, Vāmanadeva, holding in His hands the rod, the umbrella and a waterpot full of water, entered the arena of the aśvamedha sacrifice.
TEXTS 24–25
mauñjyā mekhalayā vītam
upavītājinottaram
jaṭilaṁ vāmanaṁ vipraṁ
māyā-māṇavakaṁ harim
praviṣṭaṁ vīkṣya bhṛgavaḥ
saśiṣyās te sahāgnibhiḥ
pratyagṛhṇan samutthāya
saṅkṣiptās tasya tejasā
SYNONYMS
mauñjyā-made of muñja straw; mekhalayā-with a belt; vītam-circled; upavīta-sacred thread; ajina-uttaram-wearing a deerskin upper garment; jaṭilam-having matted locks of hair; vāmanam-Lord Vāmana; vipram-a brāhmaṇa; māyā-māṇavakam-the illusory son of a human being; harim-the Supreme Personality of Godhead; praviṣṭam-entered; vīkṣya-seeing; bhṛgavaḥ-the priests who were descendants of Bhṛgu; sa-śiṣyāḥ-with their disciples; te-all of them; saha-agnibhiḥ-with the fire sacrifice; pratyagṛhṇan-properly welcomed; samutthāya-standing up; saṅkṣiptāḥ-being diminished; tasya-His; tejasā-by brilliance.
Appearing as a brāhmaṇa boy, wearing a belt of straw, a sacred thread, an upper garment of deerskin, and matted locks of hair, Lord Vāmanadeva entered the arena of sacrifice. His brilliant effulgence diminished the brilliance of all the priests and their disciples, who thus stood from their seats and welcomed the Lord properly by offering obeisances.
TEXT 26
yajamānaḥ pramudito
darśanīyaṁ manoramam
rūpānurūpāvayavaṁ
tasmā āsanam āharat
SYNONYMS
yajamānaḥ-Bali Mahārāja, who had engaged all the priests in performing the sacrifice; pramuditaḥ-being very jubilant; darśanīyam-pleasing to see; manoramam-so beautiful; rūpa-with beauty; anurūpa-equal to His bodily beauty; avayavam-all the different parts of the body; tasmai-unto Him; āsanam-a sitting place; āharat-offered.
Bali Mahārāja, jubilant at seeing Lord Vāmanadeva, whose beautiful limbs contributed equally to the beauty of His entire body, offered Him a seat with great satisfaction.
TEXT 27
svāgatenābhinandyātha
pādau bhagavato baliḥ
avanijyārcayām āsa
mukta-saṅga-manoramam
SYNONYMS
su-āgatena-by words of welcome; abhinandya-welcoming; atha-thus; pādau-the two lotus feet; bhagavataḥ-of the Lord; baliḥ-Bali Mahārāja; avanijya-washing; arcayām āsa-worshiped; mukta-saṅga-manoramam-the Supreme Personality of Godhead, who is beautiful to the liberated souls.
Thus offering a proper reception to the Supreme Personality of Godhead, who is always beautiful to the liberated souls, Bali Mahārāja worshiped Him by washing His lotus feet.
TEXT 28
tat-pāda-śaucaṁ jana-kalmaṣāpahaṁ
sa dharma-vin mūrdhny adadhāt sumaṅgalam
yad deva-devo giriśaś candra-maulir
dadhāra mūrdhnā parayā ca bhaktyā
SYNONYMS
tat-pāda-śaucam-the water that washed the lotus feet of the Lord; jana-kalmaṣa-apaham-which washes away all the sinful reactions of the people in general; saḥ-he (Bali Mahārāja); dharma-vit-completely aware of religious principles; mūrdhni-on the head; adadhāt-carried; su-maṅgalam-all-auspicious; yat-which; deva-devaḥ-the best of the demigods; giriśaḥ-Lord Śiva; candra-mauliḥ-who carries on his forehead the emblem of the moon; dadhāra-carried; mūrdhnā-on the head; parayā-supreme; ca-also; bhaktyā-with devotion.
Lord Śiva, the best of demigods, who carries on his forehead the emblem of the moon, receives on his head with great devotion the Ganges water emanating from the toe of Viṣṇu. Being aware of religious principles, Bali Mahārāja knew this. Consequently, following in the footsteps of Lord Śiva, he also placed on his head the water that had washed the Lord's lotus feet.
Lord Śiva is known as Gaṅgā-dhara, or one who carries the water of the Ganges on his head. On Lord Śiva's forehead is the emblem of the half-moon, yet to give supreme respect to the Supreme Personality of Godhead, Lord Śiva placed the water of the Ganges above this emblem. This example should be followed by everyone, or at least by every devotee, because Lord Śiva is one of the mahājanas. Similarly, Mahārāja Bali also later became a mahājana. One mahājana follows another mahājana, and by following the paramparā system of mahājana activities one can become advanced in spiritual consciousness. The water of the Ganges is sanctified because it emanates from the toe of Lord Viṣṇu. Bali Mahārāja washed the lotus feet of Vāmanadeva, and the water with which he did so became equal to the Ganges. Bali Mahārāja, who perfectly knew all religious principles, therefore took that water on his head, following in the footsteps of Lord Śiva.
TEXT 29
śrī-balir uvāca
svāgataṁ te namas tubhyaṁ
brahman kiṁ karavāma te
brahmarṣīṇāṁ tapaḥ sākṣān
manye tvārya vapur-dharam
SYNONYMS
śrī-baliḥ uvāca-Bali Mahārāja said; su-āgatam-all welcome; te-unto You; namaḥ tubhyam-I offer my respectful obeisances unto You; brahman-O brāhmaṇa; kim-what; karavāma-can we do; te-for You; brahma-ṛṣīṇām-of the great brāhmaṇa sages; tapaḥ-austerity; sākṣāt-directly; manye-I think; tvā-You; ārya-O noble one; vapuḥ-dharam-personified.
Bali Mahārāja then said to Lord Vāmanadeva: O brāhmaṇa, I offer You my hearty welcome and my respectful obeisances. Please let us know what we may do for You. We think of You as the personified austerity of the great brāhmaṇa-sages.
TEXT 30
adya naḥ pitaras tṛptā
adya naḥ pāvitaṁ kulam
adya sviṣṭaḥ kratur ayaṁ
yad bhavān āgato gṛhān
SYNONYMS
adya-today; naḥ-our; pitaraḥ-forefathers; tṛptāḥ-satisfied; adya-today; naḥ-our; pāvitam-purified; kulam-the whole family; adya-today; su-iṣṭaḥ-properly executed; kratuḥ-the sacrifice; ayam-this; yat-because; bhavān-Your Lordship; āgataḥ-arrived; gṛhān-at our residence.
O my Lord, because You have kindly arrived at our home, all my forefathers are satisfied, our family and entire dynasty have been sanctified, and the sacrifice we are performing is now complete because of Your presence.
TEXT 31
adyāgnayo me suhutā yathā-vidhi
dvijātmaja tvac-caraṇāvanejanaiḥ
hatāṁhaso vārbhir iyaṁ ca bhūr aho
tathā punītā tanubhiḥ padais tava
SYNONYMS
adya-today; agnayaḥ-the sacrificial fires; me-executed by me; su-hutāḥ-properly offered oblations; yathā-vidhi-in terms of the śāstric injunction; dvija-ātmaja-O son of a brāhmaṇa; tvat-caraṇa-avanejanaiḥ-which washed Your lotus feet; hata-aṁhasaḥ-who have become cleansed of all sinful reactions; vārbhiḥ-by the water; iyam-this; ca-also; bhūḥ-the surface of the globe; aho-oh; tathā-as well; punītā-sanctified; tanubhiḥ-small; padaiḥ-by the touch of the lotus feet; tava-Your.
O son of a brāhmaṇa, today the fire of sacrifice is ablaze according to the injunction of the śāstra, and I have been freed from all the sinful reactions of my life by the water that has washed Your lotus feet. O my Lord, by the touch of Your small lotus feet the entire surface of the world has been sanctified.
TEXT 32
yad yad vaṭo vāñchasi tat pratīccha me
tvām arthinaṁ vipra-sutānutarkaye
gāṁ kāñcanaṁ guṇavad dhāma mṛṣṭaṁ
tathānna-peyam uta vā vipra-kanyām
grāmān samṛddhāṁs turagān gajān vā
rathāṁs tathārhattama sampratīccha
SYNONYMS
yat yat-whatever; vaṭo-O brahmacārī; vāñchasi-You desire; tat-that; pratīccha-You may take; me-from me; tvām-You; arthinam-desiring something; vipra-suta-O son of a brāhmaṇa; anutarkaye-I consider; gām-a cow; kāñcanam-gold; guṇavat dhāma-a furnished residence; mṛṣṭam-palatable; tathā-as well as; anna-food grains; peyam-drink; uta-indeed; vā-either; vipra-kanyām-the daughter of a brāhmaṇa; grāmān-villages; samṛddhān-prosperous; turagān-horses; gajān-elephants; vā-either; rathān-chariots; tathā-as well as; arhat-tama-O best of those who are worshipable; sampratīccha-You may take.
O son of a brāhmaṇa, it appears that You have come here to ask me for something. Therefore, whatever You want You may take from me. O best of those who are worshipable. You may take from me a cow, gold, a furnished house, palatable food and drink, the daughter of a brāhmaṇa for Your wife, prosperous villages, horses, elephants, chariots or whatever You desire.
Thus end the Bhaktivedanta purports of the Eighth Canto, Eighteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Lord Vāmanadeva, the Dwarf Incarnation."
Chapter Nineteen
Lord Vāmanadeva Begs Charity from Bali Mahārāja
This Nineteenth Chapter describes how Lord Vāmanadeva asked for three paces of land in charity, how Bali Mahārāja agreed to His proposal, and how Śukrācārya forbade Bali Mahārāja to fulfill Lord Vāmanadeva's request.
When Bali Mahārāja, thinking Vāmanadeva to be the son of a brāhmaṇa, told Him to ask for anything He liked, Lord Vāmanadeva praised Hiraṇyakaśipu and Hiraṇyākṣa for their heroic activities, and after thus praising the family in which Bali Mahārāja had been born, He begged the King for three paces of land. Bali Mahārāja agreed to give this land in charity, since this was very insignificant, but Śukrācārya, who could understand that Vāmanadeva was Viṣṇu, the friend of the demigods, forbade Bali Mahārāja to give this land. Śukrācārya advised Bali Mahārāja to withdraw his promise. He explained that in subduing others, in joking, in responding to danger, in acting for the welfare of others, and so on, one could refuse to fulfill one's promise, and there would be no fault. By this philosophy, Śukrācārya tried to dissuade Bali Mahārāja from giving land to Lord Vāmanadeva.
TEXT 1
śrī-śuka uvāca
iti vairocaner vākyaṁ
dharma-yuktaṁ sa sūnṛtam
niśamya bhagavān prītaḥ
pratinandyedam abravīt
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; vairocaneḥ-of the son of Virocana; vākyam-the words; dharma-yuktam-in terms of religious principles; saḥ-He; sū-nṛtam-very pleasing; niśamya-hearing; bhagavān-the Supreme Personality of Godhead; prītaḥ-completely pleased; pratinandya-congratulating him; idam-the following words; abravīt-said.
Śukadeva Gosvāmī continued: When the Supreme Personality of Godhead, Vāmanadeva, heard Bali Mahārāja speaking in this pleasing way, He was very satisfied, for Bali Mahārāja had spoken in terms of religious principles. Thus the Lord began to praise him.
TEXT 2
śrī-bhagavān uvāca
vacas tavaitaj jana-deva sūnṛtaṁ
kulocitaṁ dharma-yutaṁ yaśas-karam
yasya pramāṇaṁ bhṛgavaḥ sāmparāye
pitāmahaḥ kula-vṛddhaḥ praśāntaḥ
SYNONYMS
śrī-bhagavān uvāca-the Supreme Personality of Godhead said; vacaḥ-words; tava-your; etat-this kind of; jana-deva-O King of the people; sū-nṛtam-very true; kula-ucitam-exactly befitting your dynasty; dharma-yutam-completely in accord with the principles of religion; yaśaḥ-karam-fit for spreading your reputation; yasya-of whom; pramāṇam-the evidence; bhṛgavaḥ-the brāhmaṇas of the Bhṛgu dynasty; sāmparāye-in the next world; pitāmahaḥ-your grandfather; kula-vṛddhaḥ-the oldest in the family; praśāntaḥ-very peaceful (Prahlāda Mahārāja).
The Supreme Personality of Godhead said: O King, you are indeed exalted because your present advisors are the brāhmaṇas who are descendants of Bhṛgu and because your instructor for your future life is your grandfather, the peaceful and venerable Prahlāda Mahārāja. Your statements are very true, and they completely agree with religious etiquette. They are in keeping with the behavior of your family, and they enhance your reputation.
Prahlāda Mahārāja is a vivid example of a pure devotee. Someone might argue that since Prahlāda Mahārāja, even though very old, was attached to his family, and specifically to his grandson Bali Mahārāja, how could he be an ideal example? Therefore this verse uses the word praśāntaḥ. A devotee is always sober. He is never disturbed by any conditions. Even if a devotee remains in gṛhastha life and does not renounce material possessions, he should still be understood to be praśānta, sober, because of his pure devotion to the Lord. Śrī Caitanya Mahāprabhu therefore said:
kibā vipra, kibā nyāsī, śūdra kene naya
yei kṛṣṇa-tattva-vettā, sei 'guru' haya
"Whether one is a brāhmaṇa, a sannyāsī or a śūdra-regardless of what he is-he can become a spiritual master if he knows the science of Kṛṣṇa." (Cc. Madhya 8.128) Anyone completely aware of the science of Kṛṣṇa, regardless of his status in life, is a guru. Thus Prahlāda Mahārāja is a guru in all circumstances.
Here His Lordship Vāmanadeva also teaches sannyāsīs and brahmacārīs that one should not ask more than necessary. He wanted only three paces of land, although Bali Mahārāja wanted to give Him anything He wanted.
TEXT 3
na hy etasmin kule kaścin
niḥsattvaḥ kṛpaṇaḥ pumān
pratyākhyātā pratiśrutya
yo vādātā dvijātaye
SYNONYMS
na-not; hi-indeed; etasmin-in this; kule-in the dynasty or family; kaścit-anyone; niḥsattvaḥ-poor-minded; kṛpaṇaḥ-miser; pumān-any person; pratyākhyātā-refuses; pratiśrutya-after promising to give; yaḥ vā-either; adātā-not being charitable; dvijātaye-unto the brāhmaṇas.
I know that even until now, no one taking birth in your family has been poor-minded or miserly. No one has refused to give charity to brāhmaṇas, nor after promising to give charity has anyone failed to fulfill his promise.
TEXT 4
na santi tīrthe yudhi cārthinārthitāḥ
parāṅmukhā ye tv amanasvino nṛpa
yuṣmat-kule yad yaśasāmalena
prahrāda udbhāti yathoḍupaḥ khe
SYNONYMS
na-not; santi-there are; tīrthe-in holy places (where charity is given); yudhi-in the battlefield; ca-also; arthinā-by a brāhmaṇa or a kṣatriya; arthitāḥ-who have been asked; parāṅmukhāḥ-who refused their prayers; ye-such persons; tu-indeed; amanasvinaḥ-such low-minded, low-grade kings; nṛpa-O King (Bali Mahārāja); yuṣmat-kule-in your dynasty; yat-therein; yaśasā amalena-by impeccable reputation; prahrādaḥ-Prahlāda Mahārāja; udbhāti-arises; yathā-as; uḍupaḥ-the moon; khe-in the sky.
O King Bali, never in your dynasty has the low-minded King been born who upon being requested has refused charity to brāhmaṇas in holy places or a fight to kṣatriyas on a battlefield. And your dynasty is even more glorious due to the presence of Prahlāda Mahārāja, who is like the beautiful moon in the sky.
The symptoms of a kṣatriya are given in Bhagavad-gītā. One of the qualifications is the willingness to give charity (dāna). A kṣatriya does not refuse to give charity when requested by a brāhmaṇa, nor can he refuse to fight another kṣatriya. A king who does refuse is called low-minded. In the dynasty of Bali Mahārāja there were no such low-minded kings.
TEXT 5
yato jāto hiraṇyākṣaś
carann eka imāṁ mahīm
prativīraṁ dig-vijaye
nāvindata gadāyudhaḥ
SYNONYMS
yataḥ-in which dynasty; jātaḥ-was born; hiraṇyākṣaḥ-the king named Hiraṇyākṣa; caran-wandering; ekaḥ-alone; imām-this; mahīm-surface of the globe; prativīram-a rival hero; dik-vijaye-for conquering all directions; na avindata-could not get; gadā-āyudhaḥ-bearing his own club.
It was in your dynasty that Hiraṇyākṣa was born. Carrying only his own club, he wandered the globe alone, without assistance, to conquer all directions, and no hero he met could rival him.
TEXT 6
yaṁ vinirjitya kṛcchreṇa
viṣṇuḥ kṣmoddhāra āgatam
ātmānaṁ jayinaṁ mene
tad-vīryaṁ bhūry anusmaran
SYNONYMS
yam-whom; vinirjitya-after conquering; kṛcchreṇa-with great difficulty; viṣṇuḥ-Lord Viṣṇu in His incarnation as a boar; kṣmā-uddhāre-at the time when the earth was delivered; āgatam-appeared before Him; ātmānam-personally, Himself; jayinam-victorious; mene-considered; tat-vīryam-the prowess of Hiraṇyākṣa; bhūri-constantly, or more and more; anusmaran-thinking about.
When delivering the earth from the Garbhodaka Sea, Lord Viṣṇu, in His incarnation as a boar, killed Hiraṇyākṣa, who had appeared before Him. The fight was severe, and the Lord killed Hiraṇyākṣa with great difficulty. Later, as the Lord thought about the uncommon prowess of Hiraṇyākṣa, He felt Himself victorious indeed.
TEXT 7
niśamya tad-vadhaṁ bhrātā
hiraṇyakaśipuḥ purā
hantuṁ bhrātṛ-haṇaṁ kruddho
jagāma nilayaṁ hareḥ
SYNONYMS
niśamya-after hearing; tat-vadham-the killing of Hiraṇyākṣa; bhrātā-the brother; hiraṇyakaśipuḥ-Hiraṇyakaśipu; purā-formerly; hantum-just to kill; bhrātṛ-haṇam-the killer of his brother; kruddhaḥ-very angry; jagāma-went; nilayam-to the residence; hareḥ-of the Supreme Personality of Godhead.
When Hiraṇyakaśipu heard the news of his brother's being killed, with great anger he went to the residence of Viṣṇu, the killer of his brother, wanting to kill Lord Viṣṇu.
TEXT 8
tam āyāntaṁ samālokya
śūla-pāṇiṁ kṛtāntavat
cintayām āsa kāla-jño
viṣṇur māyāvināṁ varaḥ
SYNONYMS
tam-him (Hiraṇyakaśipu); āyāntam-coming forward; samālokya-observing minutely; śūla-pāṇim-with a trident in his hand; kṛtānta-vat-just like death personified; cintayām āsa-thought; kāla-jñaḥ-who knows the progress of time; viṣṇuḥ-Lord Viṣṇu; māyāvinām-of all kinds of mystics; varaḥ-the chief.
Seeing Hiraṇyakaśipu coming forward bearing a trident in his hand like personified death, Lord Viṣṇu, the best of all mystics and the knower of the progress of time, thought as follows.
TEXT 9
yato yato 'haṁ tatrāsau
mṛtyuḥ prāṇa-bhṛtām iva
ato 'ham asya hṛdayaṁ
pravekṣyāmi parāg-dṛśaḥ
SYNONYMS
yataḥ yataḥ-wheresoever; aham-I; tatra-there indeed; asau-this Hiraṇyakaśipu; mṛtyuḥ-death; prāṇa-bhṛtām-of all living entities; iva-just like; ataḥ-therefore; aham-I; asya-of him; hṛdayam-within the core of the heart; pravekṣyāmi-shall enter; parāk-dṛśaḥ-of a person who has only external vision.
Wheresoever I go, Hiraṇyakaśipu will follow Me, as death follows all living entities. Therefore it is better for Me to enter the core of his heart, for then, because of his power to see only externally, he will not see Me.
TEXT 10
evaṁ sa niścitya ripoḥ śarīram
ādhāvato nirviviśe 'surendra
śvāsānilāntarhita-sūkṣma-dehas
tat-prāṇa-randhreṇa vivigna-cetāḥ
SYNONYMS
evam-in this way; saḥ-He (Lord Viṣṇu); niścitya-deciding; ripoḥ-of the enemy; śarīram-the body; ādhāvataḥ-who was running after Him with great force; nirviviśe-entered; asura-indra-O King of the demons (Mahārāja Bali); śvāsa-anila-through the breathing; antarhita-invisible; sūkṣma-dehaḥ-in his finer body; tat-prāṇa-randhreṇa-through the hole of the nostril; vivigna-cetāḥ-being very anxious.
Lord Vāmanadeva continued: O King of the demons, after Lord Viṣṇu made this decision, He entered the body of His enemy Hiraṇyakaśipu, who was running after Him with great force. In a subtle body inconceivable to Hiraṇyakaśipu, Lord Viṣṇu, who was in great anxiety, entered Hiraṇyakaśipu's nostril along with his breath.
The Supreme Personality of Godhead is already in the core of everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (Bg. 18.61). Logically, therefore, it was not at all difficult for Lord Viṣṇu to enter Hiraṇyakaśipu's body. The word vivigna-cetāḥ, "very anxious," is significant. It is not that Lord Viṣṇu was afraid of Hiraṇyakaśipu; rather, because of compassion, Lord Viṣṇu was in anxiety about how to act for his welfare.
TEXT 11
sa tan-niketaṁ parimṛśya śūnyam
apaśyamānaḥ kupito nanāda
kṣmāṁ dyāṁ diśaḥ khaṁ vivarān samudrān
viṣṇuṁ vicinvan na dadarśa vīraḥ
SYNONYMS
saḥ-that Hiraṇyakaśipu; tat-niketam-the residence of Lord Viṣṇu; parimṛśya-searching; śūnyam-vacant; apaśyamānaḥ-not seeing Lord Viṣṇu; kupitaḥ-being very angry; nanāda-cried very loudly; kṣmām-on the surface of the earth; dyām-in outer space; diśaḥ-in all directions; kham-in the sky; vivarān-in all the caves; samudrān-all the oceans; viṣṇum-Lord Viṣṇu; vicinvan-searching for; na-not; dadarśa-did see; vīraḥ-although he was very powerful.
Upon seeing that the residence of Lord Viṣṇu was vacant, Hiraṇyakaśipu began searching for Lord Viṣṇu everywhere. Angry at not seeing Him, Hiraṇyakaśipu screamed loudly and searched the entire universe, including the surface of the earth, the higher planetary systems, all directions and all the caves and oceans. But Hiraṇyakaśipu, the greatest hero, did not see Viṣṇu anywhere.
TEXT 12
apaśyann iti hovāca
mayānviṣṭam idaṁ jagat
bhrātṛ-hā me gato nūnaṁ
yato nāvartate pumān
SYNONYMS
apaśyan-not seeing Him; iti-in this way; ha uvāca-uttered; mayā-by me; anviṣṭam-has been sought; idam-the whole; jagat-universe; bhrātṛ-hā-Lord Viṣṇu, who killed the brother; me-my; gataḥ-must have gone; nūnam-indeed; yataḥ-from where; na-not; āvartate-comes back; pumān-a person.
Unable to see Him, Hiraṇyakaśipu said, "I have searched the entire universe, but I could not find Viṣṇu, who has killed my brother. Therefore, He must certainly have gone to that place from which no one returns. [In other words, He must now be dead.]"
Atheists generally follow the Bauddha philosophical conclusion that at death everything is finished. Hiraṇyakaśipu, being an atheist, thought this way. Because Lord Viṣṇu was not visible to him, he thought that the Lord was dead. Even today, many people follow the philosophy that God is dead. But God is never dead. Even the living entity, who is part of God, never dies. Na jāyate mriyate vā kadācit: "For the soul there is never birth or death." This is the statement of Bhagavad-gītā (2.20). Even the ordinary living entity never takes birth or dies. What then is to be said of the Supreme Personality of Godhead, who is the chief of all living entities? He certainly never takes birth or dies. Ajo'pi sann avyayātmā (Bg. 4.6). Both the Lord and the living entity exist as unborn and inexhaustible personalities. Thus Hiraṇyakaśipu's conclusion that Viṣṇu was dead was wrong.
As indicated by the words yato nāvartate pumān, there is certainly a spiritual kingdom, and if the living entity goes there, he never returns to this material world. This is also confirmed in Bhagavad-gītā (4.9): tyaktvā dehaṁ punar janma naiti mām eti so'rjuna. Materially speaking, every living entity dies; death is inevitable. But those who are karmīs, jñānīs and yogīs return to this material world after death, whereas bhaktas do not. Of course, if a bhakta is not completely perfect he takes birth in the material world again, but in a very exalted position, either in a rich family or a family of the purest brāhmaṇas (śucīnām śrīmatāṁ gehe), just to finish his development in spiritual consciousness. Those who have completed the course of Kṛṣṇa consciousness and are free from material desire return to the abode of the Supreme Personality of Godhead (yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6]). Here the same fact is stated: yato nāvartate pumān. Any person who goes back home, back to Godhead, does not return to this material world.
TEXT 13
vairānubandha etāvān
āmṛtyor iha dehinām
ajñāna-prabhavo manyur
ahaṁ-mānopabṛṁhitaḥ
SYNONYMS
vaira-anubandhaḥ-enmity; etāvān-so great; āmṛtyoḥ-up to the point of death; iha-in this; dehinām-of persons too involved in the bodily concept of life; ajñāna-prabhavaḥ-because of the great influence of ignorance; manyuḥ-anger; aham-māna-by egotism; upabṛṁhitaḥ-expanded.
Hiraṇyakaśipu's anger against Lord Viṣṇu persisted until his death. Other people in the bodily concept of life maintain anger only because of false ego and the great influence of ignorance.
Generally speaking, even though the conditioned soul is angry, his anger is not perpetual but temporary. It is due to the influence of ignorance. Hiraṇyakaśipu, however, maintained his enmity and his anger against Lord Viṣṇu until the point of death. He never forgot his vengeful attitude toward Viṣṇu for having killed his brother, Hiraṇyākṣa. Others in the bodily concept of life are angry at their enemies but not at Lord Viṣṇu. Hiraṇyakaśipu, however, was everlastingly angry. He was angry not only because of false prestige but also because of continuous enmity toward Viṣṇu.
TEXT 14
pitā prahrāda-putras te
tad-vidvān dvija-vatsalaḥ
svam āyur dvija-liṅgebhyo
devebhyo 'dāt sa yācitaḥ
SYNONYMS
pitā-father; prahrāda-putraḥ-the son of Mahārāja Prahlāda; te-your; tat-vidvān-although it was known to him; dvija-vatsalaḥ-still, because of his affinity for brāhmaṇas; svam-his own; āyuḥ-duration of life; dvija-liṅgebhyaḥ-who were dressed like brāhmaṇas; devebhyaḥ-unto the demigods; adāt-delivered; saḥ-he; yācitaḥ-being so requested.
Your father, Virocana, the son of Mahārāja Prahlāda, was very affectionate toward brāhmaṇas. Although he knew very well that it was the demigods who had come to him in the dress of brāhmaṇas, at their request he delivered to them the duration of his life.
Mahārāja Virocana, Bali's father, was so pleased with the brāhmaṇa community that even though he knew that those approaching him for charity were the demigods in the dress of brāhmaṇas, he nonetheless agreed to give it.
TEXT 15
bhavān ācaritān dharmān
āsthito gṛhamedhibhiḥ
brāhmaṇaiḥ pūrvajaiḥ śūrair
anyaiś coddāma-kīrtibhiḥ
SYNONYMS
bhavān-your good self; ācaritān-executed; dharmān-religious principles; āsthitaḥ-being situated; gṛhamedhibhiḥ-by persons in household life; brāhmaṇaiḥ-by the brāhmaṇas; pūrva-jaiḥ-by your forefathers; śūraiḥ-by great heroes; anyaiḥ ca-and others also; uddāma-kīrtibhiḥ-very highly elevated and famous.
You also have observed the principles followed by great personalities who are householder brāhmaṇas, by your forefathers and by great heroes who are extremely famous for their exalted activities.
TEXT 16
tasmāt tvatto mahīm īṣad
vṛṇe 'haṁ varadarṣabhāt
padāni trīṇi daityendra
sammitāni padā mama
SYNONYMS
tasmāt-from such a person; tvattaḥ-from Your Majesty; mahīm-land; īṣat-very little; vṛṇe-am asking for; aham-I; varada-ṛṣabhāt-from the personality who can give charity munificently; padāni-footsteps; trīṇi-three; daitya-indra-O King of the Daityas; sammitāni-to the measurement of; padā-by a foot; mama-My.
O King of the Daityas, from Your Majesty, who come from such a noble family and who are able to give charity munificently, I ask only three paces of land, to the measurement of My steps.
Lord Vāmanadeva wanted three paces of land according to the measurement of His footsteps. He did not want more than necessary. But although He pretended to be an ordinary human child, He actually wanted the land comprising the upper, middle and lower planetary systems. This was just to show the prowess of the Supreme Personality of Godhead.
TEXT 17
nānyat te kāmaye rājan
vadānyāj jagad-īśvarāt
nainaḥ prāpnoti vai vidvān
yāvad-artha-pratigrahaḥ
SYNONYMS
na-not; anyat-anything else; te-from you; kāmaye-I beg; rājan-O King; vadānyāt-who are so munificent; jagat-īśvarāt-who are the king of the entire universe; na-not; enaḥ-distress; prāpnoti-gets; vai-indeed; vidvān-one who is learned; yāvat-artha-as much as one needs; pratigrahaḥ-taking charity from others.
O King, controller of the entire universe, although you are very munificent and are able to give Me as much land as I want, I do not want anything from you that is unnecessary. If a learned brāhmaṇa takes charity from others only according to his needs, he does not become entangled in sinful activities.
A brāhmaṇa or sannyāsī is qualified to ask charity from others, but if he takes more than necessary he is punishable. No one can use more of the Supreme Lord's property than necessary. Lord Vāmanadeva indirectly indicated to Bali Mahārāja that he was occupying more land than he needed. In the material world, all distresses are due to extravagance. One acquires money extravagantly and also spends it extravagantly. Such activities are sinful. All property belongs to the Supreme Personality of Godhead, and all living beings, who are sons of the Supreme Lord, have the right to use the Supreme Father's property, but one cannot take more than necessary. This principle should especially be followed by brāhmaṇas and sannyāsīs who live at the cost of others. Thus Vāmanadeva was an ideal beggar, for He asked only three paces of land. Of course, there is a difference between His footsteps and those of an ordinary human being. The Supreme Personality of Godhead, by His inconceivable prowess, can occupy the entire universe, including the upper, lower and middle planetary systems, by the unlimited measurement of His footsteps.
TEXT 18
śrī-balir uvāca
aho brāhmaṇa-dāyāda
vācas te vṛddha-sammatāḥ
tvaṁ bālo bāliśa-matiḥ
svārthaṁ praty abudho yathā
SYNONYMS
śrī-baliḥ uvāca-Bali Mahārāja said; aho-alas; brāhmaṇa-dāyāda-O son of a brāhmaṇa; vācaḥ-the words; te-of You; vṛddha-sammatāḥ-are certainly acceptable to learned and elderly persons; tvam-You; bālaḥ-a boy; bāliśa-matiḥ-without sufficient knowledge; sva-artham-self-interest; prati-toward; abudhaḥ-not knowing sufficiently; yathā-as it should have been.
Bali Mahārāja said: O son of a brāhmaṇa, Your instructions are as good as those of learned and elderly persons. Nonetheless, You are a boy, and Your intelligence is insufficient. Thus You are not very prudent in regard to Your self-interest.
The Supreme Personality of Godhead, being full in Himself, actually has nothing to want for His self-interest. Lord Vāmanadeva, therefore, had not gone to Bali Mahārāja for His own self-interest. As stated in Bhagavad-gītā (5.29), bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram. The Lord is the proprietor of all planets, in both the material and spiritual worlds. Why should He be in want of land? Bali Mahārāja rightly said that Lord Vāmanadeva was not at all prudent in regard to His own personal interests. Lord Vāmanadeva had approached Bali not for His personal welfare but for the welfare of His devotees. Devotees sacrifice all personal interests to satisfy the Supreme Personality of Godhead, and similarly the Supreme Lord, although having no personal interests, can do anything for the interests of His devotees. One who is full in himself has no personal interests.
TEXT 19
māṁ vacobhiḥ samārādhya
lokānām ekam īśvaram
pada-trayaṁ vṛṇīte yo
'buddhimān dvīpa-dāśuṣam
SYNONYMS
mām-me; vacobhiḥ-by sweet words; samārādhya-after sufficiently pleasing; lokānām-of all the planets in this universe; ekam-the one and only; īśvaram-master, controller; pada-trayam-three feet; vṛṇīte-is asking for; yaḥ-He who; abuddhimān-not very intelligent; dvīpa-dāśuṣam-because I can give You an entire island.
I am able to give You an entire island because I am the proprietor of the three divisions of the universe. You have come to take something from me and have pleased me by Your sweet words, but You are asking only three paces of land. Therefore You are not very intelligent.
According to Vedic understanding, the entire universe is regarded as an ocean of space. In that ocean there are innumerable planets, and each planet is called a dvīpa, or island. When approached by Lord Vāmanadeva, Bali Mahārāja was actually in possession of all the dvīpas, or islands in space. Bali Mahārāja was very pleased to see the features of Vāmanadeva and was ready to give Him as much land as He could ask, but because Lord Vāmanadeva asked only three paces of land, Bali Mahārāja considered Him not very intelligent.
TEXT 20
na pumān mām upavrajya
bhūyo yācitum arhati
tasmād vṛttikarīṁ bhūmiṁ
vaṭo kāmaṁ pratīccha me
SYNONYMS
na-not; pumān-any person; mām-unto me; upavrajya-after approaching; bhūyaḥ-again; yācitum-to beg; arhati-deserves; tasmāt-therefore; vṛtti-karīm-suitable to maintain Yourself; bhūmim-such land; vaṭo-O small brahmacārī; kāmam-according to the necessities of life; pratīccha-take; me-from me.
O small boy, one who approaches me to beg something should not have to ask anything more, anywhere. Therefore, if You wish, You may ask from me as much land as will suffice to maintain You according to Your needs.
TEXT 21
śrī-bhagavān uvāca
yāvanto viṣayāḥ preṣṭhās
tri-lokyām ajitendriyam
na śaknuvanti te sarve
pratipūrayituṁ nṛpa
SYNONYMS
śrī-bhagavān uvāca-the Supreme Personality of Godhead said; yāvantaḥ-as far as possible; viṣayāḥ-the objects of sense enjoyment; preṣṭhāḥ-pleasing to anyone; tri-lokyām-within these three worlds; ajita-indriyam-a person who is not self-controlled; na śaknuvanti-are unable; te-all those; sarve-taken together; pratipūrayitum-to satisfy; nṛpa-O King.
The Personality of Godhead said: O my dear King, even the entirety of whatever there may be within the three worlds to satisfy one's senses cannot satisfy a person whose senses are uncontrolled.
The material world is an illusory energy to deviate the living entities from the path of self-realization. Anyone who is in this material world is extremely anxious to get more and more things for sense gratification. Actually, however, the purpose of life is not sense gratification but self-realization. Therefore, those who are too addicted to sense gratification are advised to practice the mystic yoga system, or aṣṭāṅga-yoga system, consisting of yama, niyama, āsana, prāṇāyāma, pratyāhāra and so on. In this way, one can control the senses. The purpose of controlling the senses is to stop one's implication in the cycle of birth and death. As stated by Ṛṣabhadeva:
nūnaṁ pramattaḥ kurute vikarma
yad indriya-prītaya āpṛṇoti
na sādhu manye yata ātmano 'yam
asann api kleśada āsa dehaḥ
[SB 5.5.4]
"When a person considers sense gratification the aim of life, he certainly becomes mad after materialistic living and engages in all kinds of sinful activity. He does not know that due to his past misdeeds he has already received a body which, although temporary, is the cause of his misery. Actually the living entity should not have taken on a material body, but he has been awarded the material body for sense gratification. Therefore I think it not befitting an intelligent man to involve himself again in the activities of sense gratification, by which he perpetually gets material bodies one after another." (Bhāg. 5.5.4) Thus according to Ṛṣabhadeva the human beings in this material world are just like madmen engaged in activities which they should not perform but which they do perform only for sense gratification. Such activities are not good because in this way one creates another body for his next life, as punishment for his nefarious activities. And as soon as he gets another material body, he is put into repeated suffering in material existence. Therefore the Vedic culture or brahminical culture teaches one how to be satisfied with possessing the minimum necessities in life.
To teach this highest culture, varṇāśrama-dharma is recommended. The aim of the varṇāśrama divisions-brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacarya, gṛhastha, vānaprastha and sannyāsa-is to train one to control the senses and be content with the bare necessities. Here Lord Vāmanadeva, as an ideal brahmacārī, refuses Bali Mahārāja's offer to give Him anything He might want. He says that without contentment one could not be happy even if he possessed the property of the entire world or the entire universe. In human society, therefore, the brahminical culture, kṣatriya culture and vaiśya culture must be maintained, and people must be taught how to be satisfied with only what they need. In modern civilization there is no such education; everyone tries to possess more and more, and everyone is dissatisfied and unhappy. The Kṛṣṇa consciousness movement is therefore establishing various farms, especially in America, to show how to be happy and content with minimum necessities of life and to save time for self-realization, which one can very easily achieve by chanting the mahā-mantra-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
TEXT 22
tribhiḥ kramair asantuṣṭo
dvīpenāpi na pūryate
nava-varṣa-sametena
sapta-dvīpa-varecchayā
SYNONYMS
tribhiḥ-three; kramaiḥ-by steps; asantuṣṭaḥ-one who is dissatisfied; dvīpena-by a complete island; api-although; na pūryate-cannot be satisfied; nava-varṣa-sametena-even by possessing nine varṣas; sapta-dvīpa-vara-icchayā-by the desire to take possession of seven islands.
If I were not satisfied with three paces of land, then surely I would not be satisfied even with possessing one of the seven islands, consisting of nine varṣas. Even if I possessed one island, I would hope to get others.
TEXT 23
sapta-dvīpādhipatayo
nṛpā vaiṇya-gayādayaḥ
arthaiḥ kāmair gatā nāntaṁ
tṛṣṇāyā iti naḥ śrutam
SYNONYMS
sapta-dvīpa-adhipatayaḥ-those who are proprietors of the seven islands; nṛpāḥ-such kings; vaiṇya-gaya-ādayaḥ-Mahārāja Pṛthu, Mahārāja Gaya and others; arthaiḥ-for fulfillment of ambition; kāmaiḥ-for satisfying one's desires; gatāḥ na-could not reach; antam-the end; tṛṣṇāyāḥ-of their ambitions; iti-thus; naḥ-by Us; śrutam-has been heard.
We have heard that although powerful kings like Mahārāja Pṛthu and Mahārāja Gaya achieved proprietorship over the seven dvīpas, they could not achieve satisfaction or find the end of their ambitions.
TEXT 24
yadṛcchayopapannena
santuṣṭo vartate sukham
nāsantuṣṭas tribhir lokair
ajitātmopasāditaiḥ
SYNONYMS
yadṛcchayā-as offered by the supreme authority according to one's karma; upapannena-by whatever is obtained; santuṣṭaḥ-one should be satisfied; vartate-there is; sukham-happiness; na-not; asantuṣṭaḥ-one who is dissatisfied; tribhiḥ lokaiḥ-even by possessing the three worlds; ajita-ātmā-one who cannot control his senses; upasāditaiḥ-even though obtained.
One should be satisfied with whatever he achieves by his previous destiny, for discontent can never bring happiness. A person who is not self-controlled will not be happy even with possessing the three worlds.
If happiness is the ultimate goal of life, one must be satisfied with the position in which he is placed by providence. This instruction is also given by Prahlāda Mahārāja:
sukham aindriyakaṁ daityā
deha-yogena dehinām
sarvatra labhyate daivād
yathā duḥkham ayatnataḥ
"My dear friends born of demoniac families, the happiness perceived with reference to the sense objects by contact with the body can be obtained in any form of life, according to one's past fruitive activities. Such happiness is automatically obtained without endeavor, just as we obtain distress." (Bhāg. 7.6.3) This philosophy is perfect in regard to obtaining happiness.
Real happiness is described in Bhagavad-gītā (6.21):
sukham ātyantikaṁ yat tad
buddhi-grāhyam atīndriyam
vetti yatra na caivāyaṁ
sthitaś calati tattvataḥ
"In the spiritually joyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth." One has to perceive happiness by the supersenses. The supersenses are not the senses of the material elements. Every one of us is a spiritual being (ahaṁ brahmāsmi), and every one of us is an individual person. Our senses are now covered by material elements, and because of ignorance we consider the material senses that cover us to be our real senses. The real senses, however, are within the material covering. Dehino'smin yathā dehe: [Bg. 2.13] within the covering of the material elements are the spiritual senses. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam: [Cc. Madhya 19.170] when the spiritual senses are uncovered, by these senses we can be happy. Satisfaction of the spiritual senses is thus described: hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. When the senses are engaged in devotional service to Hṛṣīkeśa, then the senses are completely satisfied. Without this superior knowledge of sense gratification, one may try to satisfy his material senses, but happiness will never be possible. One may increase his ambition for sense gratification and even achieve what he desires for the gratification of his senses, but because this is on the material platform, he will never achieve satisfaction and contentment.
According to brahminical culture, one should be content with whatever he obtains without special endeavor and should cultivate spiritual consciousness. Then he will be happy. The purpose of the Kṛṣṇa consciousness movement is to spread this understanding. People who do not have scientific spiritual knowledge mistakenly think that the members of the Kṛṣṇa consciousness movement are escapists trying to avoid material activities. In fact, however, we are engaged in real activities for obtaining the ultimate happiness in life. If one is not trained to satisfy the spiritual senses and continues in material sense gratification, he will never obtain happiness that is eternal and blissful. Śrīmad-Bhāgavatam (5.5.1) therefore recommends:
tapo divyaṁ putrakā yena sattvaṁ
śuddhyed yasmād brahma-saukhyaṁ tv anantam
One must practice austerity so that his existential position will be purified and he will achieve unlimited blissful life.
TEXT 25
puṁso 'yaṁ saṁsṛter hetur
asantoṣo 'rtha-kāmayoḥ
yadṛcchayopapannena
santoṣo muktaye smṛtaḥ
SYNONYMS
puṁsaḥ-of the living entity; ayam-this; saṁsṛteḥ-of the continuation of material existence; hetuḥ-the cause; asantoṣaḥ-dissatisfaction with his destined achievement; artha-kāmayoḥ-for the sake of lusty desires and getting more and more money; yadṛcchayā-with the gift of destiny; upapannena-which has been achieved; santoṣaḥ-satisfaction; muktaye-for liberation; smṛtaḥ-is considered fit.
Material existence causes discontent in regard to fulfilling one's lusty desires and achieving more and more money. This is the cause for the continuation of material life, which is full of repeated birth and death. But one who is satisfied by that which is obtained by destiny is fit for liberation from this material existence.
TEXT 26
yadṛcchā-lābha-tuṣṭasya
tejo viprasya vardhate
tat praśāmyaty asantoṣād
ambhasevāśuśukṣaṇiḥ
SYNONYMS
yadṛcchā-lābha-tuṣṭasya-who is satisfied by things obtained by the grace of God; tejaḥ-the brilliant effulgence; viprasya-of a brāhmaṇa; vardhate-increases; tat-that (effulgence); praśāmyati-is diminished; asantoṣāt-because of dissatisfaction; ambhasā-by pouring of water; iva-as; āśuśukṣaṇiḥ-a fire.
A brāhmaṇa who is satisfied with whatever is providentially obtained is increasingly enlightened with spiritual power, but the spiritual potency of a dissatisfied brāhmaṇa decreases, as fire diminishes in potency when water is sprinkled upon it.
TEXT 27
tasmāt trīṇi padāny eva
vṛṇe tvad varadarṣabhāt
etāvataiva siddho 'haṁ
vittaṁ yāvat prayojanam
SYNONYMS
tasmāt-because of being satisfied by things easily obtained; trīṇi-three; padāni-steps; eva-indeed; vṛṇe-I ask; tvat-from your good self; varada-ṛṣabhāt-who are a munificent benedictor; etāvatā eva-merely by such an endowment; siddhaḥ aham-I shall feel full satisfaction; vittam-achievement; yāvat-as far as; prayojanam-is needed.
Therefore, O King, from you, the best of those who give charity, I ask only three paces of land. By such a gift I shall be very pleased, for the way of happiness is to be fully satisfied to receive that which is absolutely needed.
TEXT 28
śrī-śuka uvāca
ity uktaḥ sa hasann āha
vāñchātaḥ pratigṛhyatām
vāmanāya mahīṁ dātuṁ
jagrāha jala-bhājanam
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti uktaḥ-thus being addressed; saḥ-he (Bali Mahārāja); hasan-smiling; āha-said; vāñchātaḥ-as You have desired; pratigṛhyatām-now take from me; vāmanāya-unto Lord Vāmana; mahīm-land; dātum-to give; jagrāha-took; jala-bhājanam-the waterpot.
Śukadeva Gosvāmī continued: When the Supreme Personality of Godhead had thus spoken to Bali Mahārāja, Bali smiled and told Him, "All right. Take whatever You like." To confirm his promise to give Vāmanadeva the desired land, he then took up his waterpot.
TEXT 29
viṣṇave kṣmāṁ pradāsyantam
uśanā asureśvaram
jānaṁś cikīrṣitaṁ viṣṇoḥ
śiṣyaṁ prāha vidāṁ varaḥ
SYNONYMS
viṣṇave-unto Lord Viṣṇu (Vāmanadeva); kṣmām-the land; pradāsyantam-who was ready to deliver; uśanāḥ-Śukrācārya; asura-īśvaram-unto the King of the demons (Bali Mahārāja); jānan-knowing well; cikīrṣitam-what was the plan; viṣṇoḥ-of Lord Viṣṇu; śiṣyam-unto his disciple; prāha-said; vidām varaḥ-the best of the knowers of everything.
Understanding Lord Viṣṇu's purpose, Śukrācārya, the best of the learned, immediately spoke as follows to his disciple, who was about to offer everything to Lord Vāmanadeva.
TEXT 30
śrī-śukra uvāca
eṣa vairocane sākṣād
bhagavān viṣṇur avyayaḥ
kaśyapād aditer jāto
devānāṁ kārya-sādhakaḥ
SYNONYMS
śrī-śukraḥ uvāca-Śukrācārya said; eṣaḥ-this (boy in the form of a dwarf); vairocane-O son of Virocana; sākṣāt-directly; bhagavān-the Supreme Personality of Godhead; viṣṇuḥ-Lord Viṣṇu; avyayaḥ-without deterioration; kaśyapāt-from His father, Kaśyapa; aditeḥ-in the womb of His mother, Aditi; jātaḥ-was born; devānām-of the demigods; kārya-sādhakaḥ-working in the interest.
Śukrācārya said: O son of Virocana, this brahmacārī in the form of a dwarf is directly the imperishable Supreme Personality of Godhead, Viṣṇu. Accepting Kaśyapa Muni as His father and Aditi as His mother, He has now appeared in order to fulfill the interests of the demigods.
TEXT 31
pratiśrutaṁ tvayaitasmai
yad anartham ajānatā
na sādhu manye daityānāṁ
mahān upagato 'nayaḥ
SYNONYMS
pratiśrutam-promised; tvayā-by you; etasmai-unto Him; yat anartham-which is repugnant; ajānatā-by you who have no knowledge; na-not; sādhu-very good; manye-I think; daityānām-of the demons; mahān-great; upagataḥ-has been achieved; anayaḥ-inauspiciousness.
You do not know what a dangerous position you have accepted by promising to give Him land. I do not think that this promise is good for you. It will bring great harm to the demons.
TEXT 32
eṣa te sthānam aiśvaryaṁ
śriyaṁ tejo yaśaḥ śrutam
dāsyaty ācchidya śakrāya
māyā-māṇavako hariḥ
SYNONYMS
eṣaḥ-this person falsely appearing as a brahmacārī; te-of you; sthānam-the land in possession; aiśvaryam-the riches; śriyam-the material beauty; tejaḥ-the material power; yaśaḥ-the reputation; śrutam-the education; dāsyati-will give; ācchidya-taking from you; śakrāya-unto your enemy, Lord Indra; māyā-falsely appearing; māṇavakaḥ-a brahmacārī son of a living being; hariḥ-He is actually the Supreme Personality of Godhead, Hari.
This person falsely appearing as a brahmacārī is actually the Supreme Personality of Godhead, Hari, who has come in this form to take away all your land, wealth, beauty, power, fame and education. After taking everything from you, He will deliver it to Indra, your enemy.
Śrīla Viśvanātha Cakravartī Ṭhākura explains in this regard that the very word hariḥ means "one who takes away." If one connects himself with Hari, the Supreme Personality of Godhead, the Lord takes away all his miseries, and in the beginning the Lord also superficially appears to take away all his material possessions, reputation, education and beauty. As stated in Śrīmad-Bhāgavatam (10.88.8), yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ. The Lord said to Mahārāja Yudhiṣṭhira, "The first installment of My mercy toward a devotee is that I take away all his possessions, especially his material opulence, his money." This is the special favor of the Lord toward a sincere devotee. If a sincere devotee wants Kṛṣṇa above everything but at the same time is attached to material possessions, which hinder his advancement in Kṛṣṇa consciousness, by tactics the Lord takes away all his possessions. Here Śukrācārya says that this dwarf brahmacārī would take away everything. Thus he indicates that the Lord will take away all one's material possessions and also one's mind. If one delivers his mind to the lotus feet of Kṛṣṇa (sa vai manaḥ kṛṣṇa-padāravindayoḥ), one can naturally sacrifice everything to satisfy Him. Although Bali Mahārāja was a devotee, he was attached to material possessions, and therefore the Lord, being very kind to him, showed him special favor by appearing as Lord Vāmana to take away all his material possessions, and his mind as well.
TEXT 33
tribhiḥ kramair imāl lokān
viśva-kāyaḥ kramiṣyati
sarvasvaṁ viṣṇave dattvā
mūḍha vartiṣyase katham
SYNONYMS
tribhiḥ-three; kramaiḥ-by steps; imān-all these; lokān-three planetary systems; viśva-kāyaḥ-becoming the universal form; kramiṣyati-gradually He will expand; sarvasvam-everything; viṣṇave-unto Lord Viṣṇu; dattvā-after giving charity; mūḍha-O you rascal; vartiṣyase-you will execute your means of livelihood; katham-how.
You have promised to give Him three steps of land in charity, but when you give it He will occupy the three worlds. You are a rascal! You do not know what a great mistake you have made. After giving everything to Lord Viṣṇu, you will have no means of livelihood. How then shall you live?
Bali Mahārāja might argue that he had promised only three steps of land. But Śukrācārya, being a very learned brāhmaṇa, immediately understood that this was a plan of Hari, who had falsely appeared there as a brahmacārī. The words mūḍha vartiṣyase katham reveal that Śukrācārya was a brāhmaṇa of the priestly class. Such priestly brāhmaṇas are mostly interested in receiving remuneration from their disciples. Therefore when Śukrācārya saw that Bali Mahārāja had risked all of his possessions, he understood that this would cause havoc not only to the King but also to the family of Śukrācārya, who was dependent on Mahārāja Bali's mercy. This is the difference between a Vaiṣṇava and a smārta-brāhmaṇa. A smārta-brāhmaṇa is always interested in material profit, whereas a Vaiṣṇava is interested only in satisfying the Supreme Personality of Godhead. From the statement of Śukrācārya, it appears that he was in all respects a smārta-brāhmaṇa interested only in personal gain.
TEXT 34
kramato gāṁ padaikena
dvitīyena divaṁ vibhoḥ
khaṁ ca kāyena mahatā
tārtīyasya kuto gatiḥ
SYNONYMS
kramataḥ-gradually; gām-the surface of the land; padā ekena-by one step; dvitīyena-by the second step; divam-the whole of outer space; vibhoḥ-of the universal form; kham ca-the sky also; kāyena-by the expansion of His transcendental body; mahatā-by the universal form; tārtīyasya-as far as the third step is concerned; kutaḥ-where is; gatiḥ-to keep His step.
Vāmanadeva will first occupy the three worlds with one step, then He will take His second step and occupy everything in outer space, and then He will expand His universal body to occupy everything. Where will you offer Him the third step?
Śukrācārya wanted to tell Bali Mahārāja how he would be cheated by Lord Vāmana. "You have promised three steps," he said. "But with only two steps, all your possessions will be finished. How then will you give Him a place for His third step?" Śukrācārya did not know how the Lord protects His devotee. The devotee must risk everything in his possession for the service of the Lord, but he is always protected and never defeated. By materialistic calculations, Śukrācārya thought that Bali Mahārāja would under no circumstances be able to keep his promise to the brahmacārī, Lord Vāmanadeva.
TEXT 35
niṣṭhāṁ te narake manye
hy apradātuḥ pratiśrutam
pratiśrutasya yo 'nīśaḥ
pratipādayituṁ bhavān
SYNONYMS
niṣṭhām-perpetual residence; te-of you; narake-in hell; manye-I think; hi-indeed; apradātuḥ-of a person who cannot fulfill; pratiśrutam-what has been promised; pratiśrutasya-of the promise one has made; yaḥ anīśaḥ-one who is unable; pratipādayitum-to fulfill properly; bhavān-you are that person.
You will certainly be unable to fulfill your promise, and I think that because of this inability your eternal residence will be in hell.
TEXT 36
na tad dānaṁ praśaṁsanti
yena vṛttir vipadyate
dānaṁ yajñas tapaḥ karma
loke vṛttimato yataḥ
SYNONYMS
na-not; tat-that; dānam-charity; praśaṁsanti-the saintly persons praise; yena-by which; vṛttiḥ-one's livelihood; vipadyate-becomes endangered; dānam-charity; yajñaḥ-sacrifice; tapaḥ-austerity; karma-fruitive activities; loke-in this world; vṛttimataḥ-according to one's means of livelihood; yataḥ-as it is so.
Learned scholars do not praise that charity which endangers one's own livelihood. Charity, sacrifice, austerity and fruitive activities are possible for one who is competent to earn his livelihood properly. [They are not possible for one who cannot maintain himself.]
TEXT 37
dharmāya yaśase 'rthāya
kāmāya sva-janāya ca
pañcadhā vibhajan vittam
ihāmutra ca modate
SYNONYMS
dharmāya-for religion; yaśase-for one's reputation; arthāya-for increasing one's opulence; kāmāya-for increasing sense gratification; sva-janāya ca-and for maintaining one's family members; pañcadhā-for these five different objectives; vibhajan-dividing; vittam-his accumulated wealth; iha-in this world; amutra-the next world; ca-and; modate-he enjoys.
Therefore one who is in full knowledge should divide his accumulated wealth in five parts-for religion, for reputation, for opulence, for sense gratification and for the maintenance of his family members. Such a person is happy in this world and in the next.
The śāstras enjoin that if one has money one should divide all that he has accumulated into five divisions-one part for religion, one part for reputation, one part for opulence, one part for sense gratification and one part to maintain the members of his family. At the present, however, because people are bereft of all knowledge, they spend all their money for the satisfaction of their family. Śrīla Rūpa Gosvāmī taught us by his own example by using fifty percent of his accumulated wealth for Kṛṣṇa, twenty-five percent for his own self, and twenty-five percent for the members of his family. One's main purpose should be to advance in Kṛṣṇa consciousness. This will include dharma, artha and kāma. However, because one's family members expect some profit, one should also satisfy them by giving them a portion of one's accumulated wealth. This is a śāstric injunction.
TEXT 38
atrāpi bahvṛcair gītaṁ
śṛṇu me 'sura-sattama
satyam om iti yat proktaṁ
yan nety āhānṛtaṁ hi tat
SYNONYMS
atra api-in this regard also (in deciding what is truth and what is not truth); bahu-ṛcaiḥ-by the śruti-mantras known as Bahvṛca-śruti, which are evidence from the Vedas; gītam-what has been spoken; śṛṇu-just hear; me-from me; asura-sattama-O best of the asuras; satyam-the truth is; om iti-preceded by the word oṁ; yat-that which; proktam-has been spoken; yat-that which is; na-not preceded by oṁ; iti-thus; āha-it is said; anṛtam-untruth; hi-indeed; tat-that.
One might argue that since you have already promised, how can you refuse? O best of the demons, just take from me the evidence of the Bahvṛca-śruti, which says that a promise is truthful preceded by the word oṁ and untruthful if not.
TEXT 39
satyaṁ puṣpa-phalaṁ vidyād
ātma-vṛkṣasya gīyate
vṛkṣe 'jīvati tan na syād
anṛtaṁ mūlam ātmanaḥ
SYNONYMS
satyam-the factual truth; puṣpa-phalam-the flower and the fruit; vidyāt-one should understand; ātma-vṛkṣasya-of the tree of the body; gīyate-as described in the Vedas; vṛkṣe ajīvati-if the tree is not living; tat-that (puṣpa-phalam); na-not; syāt-is possible; anṛtam-untruth; mūlam-the root; ātmanaḥ-of the body.
The Vedas enjoin that the factual result of the tree of the body is the good fruits and flowers derived from it. But if the bodily tree does not exist, there is no possibility of factual fruits and flowers. Even if the body is based on untruth, there cannot be factual fruits and flowers without the help of the bodily tree.
This śloka explains that in relation to the material body even the factual truth cannot exist without a touch of untruth. The Māyāvādīs say, brahma satyaṁ jagan mithyā: "The spirit soul is truth, and the external energy is untruth." The Vaiṣṇava philosophers, however, do not agree with the Māyāvāda philosophy. Even if for the sake of argument the material world is accepted as untruth, the living entity entangled in the illusory energy cannot come out of it without the help of the body. Without the help of the body, one cannot follow a system of religion, nor can one speculate on philosophical perfection. Therefore, the flower and fruit (puṣpa-phalam) have to be obtained as a result of the body. Without the help of the body, that fruit cannot be gained. The Vaiṣṇava philosophy therefore recommends yukta-vairāgya. It is not that all attention should be diverted for the maintenance of the body, but at the same time one's bodily maintenance should not be neglected. As long as the body exists one can thoroughly study the Vedic instructions, and thus at the end of life one can achieve perfection. This is explained in Bhagavad-gītā [Bg. 8.6]: yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram. Everything is examined at the time of death. Therefore, although the body is temporary, not eternal, one can take from it the best service and make one's life perfect.
TEXT 40
tad yathā vṛkṣa unmūlaḥ
śuṣyaty udvartate 'cirāt
evaṁ naṣṭānṛtaḥ sadya
ātmā śuṣyen na saṁśayaḥ
SYNONYMS
tat-therefore; yathā-as; vṛkṣaḥ-a tree; unmūlaḥ-being uprooted; śuṣyati-dries up; udvartate-falls down; acirāt-very soon; evam-in this way; naṣṭa-lost; anṛtaḥ-the temporary body; sadyaḥ-immediately; ātmā-the body; śuṣyet-dries up; na-not; saṁśayaḥ-any doubt.
When a tree is uprooted it immediately falls down and begins to dry up. Similarly, if one doesn't take care of the body, which is supposed to be untruth-in other words, if the untruth is uprooted-the body undoubtedly becomes dry.
In this regard, Śrīla Rūpa Gosvāmī says:
prāpañcikatayā buddhyā
hari-sambandhi-vastunaḥ
mumukṣubhiḥ parityāgo
vairāgyaṁ phalgu kathyate
"One who rejects things without knowledge of their relationship to Kṛṣṇa is incomplete in his renunciation." (Bhakti-rasāmṛta-sindhu 1.2.66) When the body is engaged in the service of the Lord, one should not consider the body material. Sometimes the spiritual body of the spiritual master is misunderstood. But Śrīla Rūpa Gosvāmī instructs, prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ. The body fully engaged in Kṛṣṇa's service should not be neglected as material. One who does neglect it is false in his renunciation. If the body is not properly maintained, it falls down and dries up like an uprooted tree, from which flowers and fruit can no longer be obtained. The Vedas therefore enjoin:
om iti satyaṁ nety anṛtaṁ tad etat-puṣpaṁ phalaṁ vāco yat satyaṁ saheśvaro yaśasvī kalyāṇa-kīrtir bhavitā; puṣpaṁ hi phalaṁ vācaḥ satyaṁ vadaty athaitan-mūlaṁ vāco yad anṛtaṁ yad yathā vṛkṣa āvirmūlaḥ śuṣyati, sa udvartata evam evānṛtaṁ vadann āvirmūlam ātmanāṁ karoti, sa śuṣyati sa udvartate, tasmād anṛtaṁ na vaded dayeta tv etena.
The purport is that activities performed with the help of the body for the satisfaction of the Absolute Truth (oṁ tat sat) are never temporary, although performed by the temporary body. Indeed, such activities are everlasting. Therefore, the body should be properly cared for. Because the body is temporary, not permanent, one cannot expose the body to being devoured by a tiger or killed by an enemy. All precautions should be taken to protect the body.
TEXT 41
parāg riktam apūrṇaṁ vā
akṣaraṁ yat tad om iti
yat kiñcid om iti brūyāt
tena ricyeta vai pumān
bhikṣave sarvam oṁ kurvan
nālaṁ kāmena cātmane
SYNONYMS
parāk-that which separates; riktam-that which makes one free from attachment; apūrṇam-that which is insufficient; vā-either; akṣaram-this syllable; yat-that; tat-which; om-oṁkāra; iti-thus stated; yat-which; kiñcit-whatever; oṁ-this word oṁ; iti-thus; brūyāt-if you say; tena-by such an utterance; ricyeta-one becomes free; vai-indeed; pumān-a person; bhikṣave-unto a beggar; sarvam-everything; oṁ kurvan-giving charity by uttering the word oṁ; na-not; alam-sufficiently; kāmena-for sense gratification; ca-also; ātmane-for self-realization.
The utterance of the word oṁ signifies separation from one's monetary assets. In other words, by uttering this word one becomes free from attachment to money because his money is taken away from him. To be without money is not very satisfactory, for in that position one cannot fulfill one's desires. In other words, by using the word oṁ one becomes poverty-stricken. Especially when one gives charity to a poor man or beggar, one remains unfulfilled in self-realization and in sense gratification.
Mahārāja Bali wanted to give everything to Vāmanadeva, who had appeared as a beggar, but Śukrācārya, being Mahārāja Bali's familial spiritual master in the line of seminal succession, could not appreciate Mahārāja Bali's promise. Śukrācārya gave Vedic evidence that one should not give everything to a poor man. Rather, when a poor man comes for charity one should untruthfully say, "Whatever I have I have given you. I have no more." It is not that one should give everything to him. Actually the word oṁ is meant for oṁ tat sat, the Absolute Truth. Oṁkāra is meant for freedom from all attachment to money because money should be spent for the purpose of the Supreme. The tendency of modern civilization is to give money in charity to the poor. Such charity has no spiritual value because we actually see that although there are so many hospitals and other foundations and institutions for the poor, according to the three modes of material nature a class of poor men is always destined to continue. Even though there are so many charitable institutions, poverty has not been driven from human society. Therefore it is recommended here, bhikṣave sarvam oṁ kurvan nālaṁ kāmena cātmane. One should not give everything to the beggars among the poor.
The best solution is that of the Kṛṣṇa consciousness movement. This movement is always kind to the poor, not only because it feeds them but also because it gives them enlightenment by teaching them how to become Kṛṣṇa conscious. We are therefore opening hundreds and thousands of centers for those who are poor, both in money and in knowledge, to enlighten them in Kṛṣṇa consciousness and reform their character by teaching them how to avoid illicit sex, intoxication, meat-eating and gambling, which are the most sinful activities and which cause people to suffer, life after life. The best way to use money is to open such a center, where all may come live and reform their character. They may live very comfortably, without denial of any of the body's necessities, but they live under spiritual control, and thus they live happily and save time for advancement in Kṛṣṇa consciousness. If one has money, it should not be squandered away on nothing. It should be used to push forward the Kṛṣṇa consciousness movement so that all of human society will become happy, prosperous and hopeful of being promoted back home, back to Godhead. The Vedic mantra in this regard reads as follows:
parāg vā etad riktam akṣaraṁ yad etad om iti tad yat kiñcid om iti āhātraivāsmai tad ricyate; sa yat sarvam oṁ kuryād ricyād ātmānaṁ sa kāmebhyo nālaṁ syāt.
TEXT 42
athaitat pūrṇam abhyātmaṁ
yac ca nety anṛtaṁ vacaḥ
sarvaṁ nety anṛtaṁ brūyāt
sa duṣkīrtiḥ śvasan mṛtaḥ
SYNONYMS
atha-therefore; etat-that; pūrṇam-completely; abhyātmam-drawing the compassion of others by presenting oneself as always poverty-stricken; yat-that; ca-also; na-not; iti-thus; anṛtam-false; vacaḥ-words; sarvam-completely; na-not; iti-thus; anṛtam-falsity; brūyāt-who should say; saḥ-such a person; duṣkīrtiḥ-infamous; śvasan-while breathing or while alive; mṛtaḥ-is dead or should be killed.
Therefore, the safe course is to say no. Although it is a falsehood, it protects one completely, it draws the compassion of others toward oneself, and it gives one full facility to collect money from others for oneself. Nonetheless, if one always pleads that he has nothing, he is condemned, for he is a dead body while living, or while still breathing he should be killed.
Beggars always present themselves as possessing nothing, and this may be very good for them because in this way they are assured of not losing their money and of always drawing the attention and compassion of others for the sake of collection. But this is also condemned. If one purposely continues this professional begging, he is supposed to be dead while breathing, or, according to another interpretation, such a man of falsity should be killed while still breathing. The Vedic injunction in this regard is as follows: athaitat pūrṇam abhyātmaṁ yan neti sa yat sarvaṁ neti brūyāt pāpikāsya kīrtir jāyate. sainaṁ tatraiva hanyāt. If one continuously poses himself as possessing nothing and collects money by begging, he should be killed (sainaṁ tatraiva hanyāt).
TEXT 43
strīṣu narma-vivāhe ca
vṛtty-arthe prāṇa-saṅkaṭe
go-brāhmaṇārthe hiṁsāyāṁ
nānṛtaṁ syāj jugupsitam
SYNONYMS
strīṣu-to encourage a woman and bring her under control; narma-vivāhe-in joking or in a marriage ceremony; ca-also; vṛtti-arthe-for earning one's livelihood, as in business; prāṇa-saṅkaṭe-or in time of danger; go-brāhmaṇa-arthe-for the sake of cow protection and brahminical culture; hiṁsāyām-for any person who is going to be killed because of enmity; na-not; anṛtam-falsity; syāt-becomes; jugupsitam-abominable.
In flattering a woman to bring her under control, in joking, in a marriage ceremony, in earning one's livelihood, when one's life is in danger, in protecting cows and brahminical culture, or in protecting a person from an enemy's hand, falsity is never condemned.
Thus end the Bhaktivedanta purports of the Eighth Canto, Nineteenth Chapter, of the Śrīmad-Bhāgavatam, entitled, "Lord Vāmanadeva Begs Charity from Bali Mahārāja."
Chapter Twenty
Bali Mahārāja Surrenders the Universe
The summary of this Twentieth Chapter is as follows. Despite his knowledge that Lord Vāmanadeva was cheating him, Bali Mahārāja gave everything to the Lord in charity, and thus the Lord extended His body and assumed a gigantic form as Lord Viṣṇu.
After hearing the instructive advice of Śukrācārya, Bali Mahārāja became contemplative. Because it is the duty of a householder to maintain the principles of religion, economic development and sense gratification, Bali Mahārāja thought it improper to withdraw his promise to the brahmacārī. To lie or fail to honor a promise given to a brahmacārī is never proper, for lying is the most sinful activity. Everyone should be afraid of the sinful reactions to lying, for mother earth cannot even bear the weight of a sinful liar. The spreading of a kingdom or empire is temporary; if there is no benefit for the general public, such expansion has no value. Previously, all the great kings and emperors expanded their kingdoms with a regard for the welfare of the people in general. Indeed, while engaged in such activities for the benefit of the general public, eminent men sometimes even sacrificed their lives. It is said that one who is glorious in his activities is always living and never dies. Therefore, fame should be the aim of life, and even if one becomes poverty-stricken for the sake of a good reputation, that is not a loss. Bali Mahārāja thought that even if this brahmacārī, Vāmanadeva, were Lord Viṣṇu, if the Lord accepted his charity and then again arrested him, Bali Mahārāja would not envy Him. Considering all these points, Bali Mahārāja finally gave in charity everything he possessed.
Lord Vāmanadeva then immediately extended Himself into a universal body. By the mercy of Lord Vāmanadeva, Bali Mahārāja could see that the Lord is all-pervading and that everything rests in His body. Bali Mahārāja could see Lord Vāmanadeva as the supreme Viṣṇu, wearing a helmet, yellow garments, the mark of Śrīvatsa, the Kaustubha jewel, a flower garland, and ornaments decorating His entire body. The Lord gradually covered the entire surface of the world, and by extending His body He covered the entire sky. With His hands He covered all directions, and with His second footstep He covered the entire upper planetary system. Therefore there was no vacant place where He could take His third footstep.
TEXT 1
śrī-śuka uvāca
balir evaṁ gṛha-patiḥ
kulācāryeṇa bhāṣitaḥ
tūṣṇīṁ bhūtvā kṣaṇaṁ rājann
uvācāvahito gurum
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; baliḥ-Bali Mahārāja; evam-thus; gṛha-patiḥ-the master of the household affairs, although guided by the priests; kula-ācāryeṇa-by the family ācārya or guide; bhāṣitaḥ-being thus addressed; tūṣṇīm-silent; bhūtvā-becoming; kṣaṇam-for a moment; rājan-O King (Mahārāja Parīkṣit); uvāca-said; avahitaḥ-after full deliberation; gurum-unto his spiritual master.
Śrī Śukadeva Gosvāmī said: O King Parīkṣit, when Bali Mahārāja was thus advised by his spiritual master, Śukrācārya, his family priest, he remained silent for some time, and then, after full deliberation, he replied to his spiritual master as follows.
Śrīla Viśvanātha Cakravartī Ṭhākura remarks that Bali Mahārāja remained silent at a critical point. How could he disobey the instruction of Śukrācārya, his spiritual master? It is the duty of such a sober personality as Bali Mahārāja to abide by the orders of his spiritual master immediately, as his spiritual master had advised. But Bali Mahārāja also considered that Śukrācārya was no longer to be accepted as a spiritual master, for he had deviated from the duty of a spiritual master. According to śāstra, the duty of the guru is to take the disciple back home, back to Godhead. If he is unable to do so and instead hinders the disciple in going back to Godhead, he should not be a guru. Gurur na sa syāt (Bhāg. 5.5.18). One should not become a guru if he cannot enable his disciple to advance in Kṛṣṇa consciousness. The goal of life is to become a devotee of Lord Kṛṣṇa so that one may be freed from the bondage of material existence (tyaktvā dehaṁ punar janma naiti mam eti so 'rjuna [Bg. 4.9]). The spiritual master helps the disciple attain this stage by developing Kṛṣṇa consciousness. Now Śukrācārya has advised Bali Mahārāja to deny the promise to Vāmanadeva. Under the circumstances, therefore, Bali Mahārāja thought that there would be no fault if he disobeyed the order of his spiritual master. He deliberated on this point-should he refuse to accept the advise of his spiritual master, or should he independently do everything to please the Supreme Personality of Godhead? He took some time. Therefore it is said, tūṣṇīṁ bhūtvā kṣaṇaṁ rajann uvācāvahito gurum. After deliberating on this point, he decided that Lord Viṣṇu should be pleased in all circumstances, even at the risk of ignoring the guru's advice to the contrary.
Anyone who is supposed to be a guru but who goes against the principle of viṣṇu-bhakti cannot be accepted as guru. If one has falsely accepted such a guru, one should reject him. Such a guru is described as follows (Mahābhārata, Udyoga 179.25):
guror apy avaliptasya
kāryākāryam ajānataḥ
utpatha-pratipannasya
parityāgo vidhīyate
Śrīla Jīva Gosvāmī has advised that such a useless guru, a family priest acting as guru, should be given up, and that the proper, bona-fide guru should be accepted.
ṣaṭ-karma-nipuṇo vipro
mantra-tantra-viśāradaḥ
avaiṣṇavo gurur na syād
vaiṣṇavaḥ śvapaco guruḥ
"A scholarly brāhmaṇa expert in all subjects of Vedic knowledge is unfit to become a spiritual master without being a Vaiṣṇava, but if a person born in a family of a lower caste is a Vaiṣṇava, he can become a spiritual master." (Padma Purāṇa)
TEXT 2
śrī-balir uvāca
satyaṁ bhagavatā proktaṁ
dharmo 'yaṁ gṛhamedhinām
arthaṁ kāmaṁ yaśo vṛttiṁ
yo na bādheta karhicit
SYNONYMS
śrī-baliḥ uvāca-Bali Mahārāja said; satyam-it is truth; bhagavatā-by Your Greatness; proktam-what has already been spoken; dharmaḥ-a religious principle; ayam-that is; gṛhamedhinām-especially for the householders; artham-economic development; kāmam-sense gratification; yaśaḥ vṛttim-reputation and means of livelihood; yaḥ-which religious principle; na-not; bādheta-hinders; karhicit-at any time.
Bali Mahārāja said: As you have already stated, the principle of religion that does not hinder one's economic development, sense gratification, fame and means of livelihood is the real occupational duty of the householder. I also think that this religious principle is correct.
Bali Mahārāja's grave answer to Śukrācārya is meaningful. Śukrācārya stressed that one's material means of livelihood and one's material reputation, sense gratification and economic development must continue properly. To see to this is the first duty of a man who is a householder, especially one who is interested in material affairs. If a religious principle does not affect one's material condition, it is to be accepted. At the present time, in this age of Kali, this idea is extremely prominent. No one is prepared to accept any religious principle if it hampers material prosperity. Śukrācārya, being a person of this material world, did not know the principles of a devotee. A devotee is determined to serve the Supreme Personality of Godhead to His full satisfaction. Anything that hampers such determination should certainly be rejected. This is the principle of bhakti. Ānukūlyasya saṅkalpaḥ prātikūlyasya varjanam (Cc. Madhya 22.100). To perform devotional service, one must accept only that which is favorable and reject that which is unfavorable. Bali Mahārāja had the opportunity to contribute everything he possessed to the lotus feet of Lord Vāmanadeva, but Śukrācārya was putting forward a material argument to hamper this process of devotional service. Under the circumstances, Bali Mahārāja decided that such hindrances should certainly be avoided. In other words, he decided immediately to reject the advice of Śukrācārya and go on with his duty. Thus he gave all his possessions to Lord Vāmanadeva.
TEXT 3
sa cāhaṁ vitta-lobhena
pratyācakṣe kathaṁ dvijam
pratiśrutya dadāmīti
prāhrādiḥ kitavo yathā
SYNONYMS
saḥ-such a person as I am; ca-also; aham-I am; vitta-lobhena-for being allured by greed for money; pratyācakṣe-I shall cheat or say no when I have already said yes; katham-how; dvijam-especially to a brāhmaṇa; pratiśrutya-after already having promised; dadāmi-that I shall give; iti-thus; prāhrādiḥ-I who am famous as the grandson of Mahārāja Prahlāda; kitavaḥ-an ordinary cheater; yathā-just like.
I am the grandson of Mahārāja Prahlāda. How can I withdraw my promise because of greed for money when I have already said that I shall give this land? How can I behave like an ordinary cheater, especially toward a brāhmaṇa?
Bali Mahārāja had already been blessed by his grandfather Prahlāda Mahārāja. Therefore, he was a pure devotee, although born in a family of demons. There are two kinds of highly elevated devotees, called sādhana-siddha and kṛpā-siddha. Sādhana-siddha refers to one who has become a devotee by regular execution of the regulative principles mentioned in the śāstras, as ordered and directed by the spiritual master. If one regularly executes such devotional service, he will certainly attain perfection in due course of time. But there are other devotees, who may not have undergone all the required details of devotional service but who, by the special mercy of guru and Kṛṣṇa-the spiritual master and the Supreme Personality of Godhead-have immediately attained the perfection of pure devotional service. Examples of such devotees are the yajña-patnīs, Mahārāja Bali and Śukadeva Gosvāmī. The yajña-patnīs were the wives of ordinary brāhmaṇas engaged in fruitive activities. Although the brāhmaṇas were very learned and advanced in Vedic knowledge, they could not achieve the mercy of Kṛṣṇa-Balarāma, whereas their wives achieved complete perfection in devotional service, despite their being women. Similarly, Vairocani, Bali Mahārāja, received the mercy of Prahlāda Mahārāja, and by Prahlāda Mahārāja's mercy he also received the mercy of Lord Viṣṇu, who appeared before him as a brahmacārī beggar. Thus Bali Mahārāja became a kṛpā-siddha because of the special mercy of both guru and Kṛṣṇa. Caitanya Mahāprabhu confirms this favor: guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja (Cc. Madhya 19.151). Bali Mahārāja, by the grace of Prahlāda Mahārāja, got the seed of devotional service, and when that seed developed, he achieved the ultimate fruit of that service, namely love of Godhead (premā pum-artho mahān), immediately upon the appearance of Lord Vāmanadeva. Bali Mahārāja regularly maintained devotion for the Lord, and because he was purified, the Lord appeared before him. Because of unalloyed love for the Lord, he then immediately decided, "I shall give this little dwarf brāhmaṇa whatever He asks from me." This is a sign of love. Thus Bali Mahārāja is understood to be one who received the highest perfection of devotional service by special mercy.
TEXT 4
na hy asatyāt paro 'dharma
iti hovāca bhūr iyam
sarvaṁ soḍhum alaṁ manye
ṛte 'līka-paraṁ naram
SYNONYMS
na-not; hi-indeed; asatyāt-than compulsion to untruthfulness; paraḥ-more; adharmaḥ-irreligion; iti-thus; ha uvāca-indeed had spoken; bhūḥ-mother earth; iyam-this; sarvam-everything; soḍhum-to bear; alam-I am able; manye-although I think; ṛte-except; alīka-param-the most heinous liar; naram-a human being.
There is nothing more sinful than untruthfulness. Because of this, mother earth once said, "I can bear any heavy thing except a person who is a liar."
On the surface of the earth there are many great mountains and oceans that are very heavy, and mother earth has no difficulty carrying them. But she feels very much overburdened when she carries even one person who is a liar. It is said that in Kali-yuga lying is a common affair: māyaiva vyāvahārike (Bhāg. 12.2.3). Even in the most common dealings, people are accustomed to speaking so many lies. No one is free from the sinful reactions of speaking lies. Under the circumstances, one can just imagine how this has overburdened the earth, and indeed the entire universe.
TEXT 5
nāhaṁ bibhemi nirayān
nādhanyād asukhārṇavāt
na sthāna-cyavanān mṛtyor
yathā vipra-pralambhanāt
SYNONYMS
na-not; aham-I; bibhemi-am afraid of; nirayāt-from a hellish condition of life; na-nor; adhanyāt-from a poverty-stricken condition; asukha-arṇavāt-nor from an ocean of distresses; na-nor; sthāna-cyavanāt-from falling from a position; mṛtyoḥ-nor from death; yathā-as; vipra-pralambhanāt-from the cheating of a brāhmaṇa.
I do not fear hell, poverty, an ocean of distress, falldown from my position or even death itself as much as I fear cheating a brāhmaṇa.
TEXT 6
yad yad dhāsyati loke 'smin
samparetaṁ dhanādikam
tasya tyāge nimittaṁ kiṁ
vipras tuṣyen na tena cet
SYNONYMS
yat yat-whatsoever; hāsyati-will leave; loke-in the world; asmin-in this; samparetam-one who is already dead; dhana-ādikam-his wealth and riches; tasya-of such wealth; tyāge-in renunciation; nimittam-the purpose; kim-what is; vipraḥ-the brāhmaṇa who is confidentially Lord Viṣṇu; tuṣyet-must be pleased; na-is not; tena-by such (riches); cet-if there is a possibility.
My lord, you can also see that all the material opulences of this world are certainly separated from their possessor at death. Therefore, if the brāhmaṇa Vāmanadeva is not satisfied by whatever gifts one has given, why not please Him with the riches one is destined to lose at death?
The word vipra means brāhmaṇa, and at the same time "confidential." Bali Mahārāja had confidentially decided to give the gift to Lord Vāmanadeva without discussion, but because such a decision would hurt the hearts of the asuras and his spiritual master, Śukrācārya, he spoke equivocally. Bali Mahārāja, as a pure devotee, had already decided to give all the land to Lord Viṣṇu.
TEXT 7
śreyaḥ kurvanti bhūtānāṁ
sādhavo dustyajāsubhiḥ
dadhyaṅ-śibi-prabhṛtayaḥ
ko vikalpo dharādiṣu
SYNONYMS
śreyaḥ-activities of the utmost importance; kurvanti-execute; bhūtānām-of the general mass of people; sādhavaḥ-the saintly persons; dustyaja-which are extremely hard to give up; asubhiḥ-by their lives; dadhyaṅ-Mahārāja Dadhīci; śibi-Mahārāja Śibi; prabhṛtayaḥ-and similar great personalities; kaḥ-what; vikalpaḥ-consideration; dharā-ādiṣu-in giving the land to the brāhmaṇa.
Dadhīci, Śibi and many other great personalities were willing to sacrifice even their lives for the benefit of the people in general. This is the evidence of history. So why not give up this insignificant land? What is the serious consideration against it?
Bali Mahārāja was prepared to give everything to Lord Viṣṇu, and Śukrācārya, being a professional priest, might have been anxiously waiting, doubting whether there had been any such instance in history in which one had given everything in charity. Bali Mahārāja, however, cited the tangible examples of Mahārāja Śibi and Mahārāja Dadhīci, who had given up their lives for the benefit of the general public. Certainly one has attachment for everything material, especially one's land, but land and other possessions are forcibly taken away at the time of death, as stated in Bhagavad-gītā (mṛtyuḥ sarva-haraś cāham). The Lord personally appeared to Bali Mahārāja to take away everything he had, and thus he was so fortunate that he could see the Lord face to face. Nondevotees, however, cannot see the Lord face to face; to such persons the Lord appears as death and takes away all their possessions by force. Under the circumstances, why should we not part with our possessions and deliver them to Lord Viṣṇu for His satisfaction? Śrī Cāṇakya Paṇḍita says in this regard, san-nimitte varaṁ tyāgo vināśe niyate sati (Cāṇakya-śloka 36). Since our money and possessions do not last but will somehow or other be taken away, as long as they are in our possession it is better to use them for charity to a noble cause. Therefore Bali Mahārāja defied the order of his so-called spiritual master.
TEXT 8
yair iyaṁ bubhuje brahman
daityendrair anivartibhiḥ
teṣāṁ kālo 'grasīl lokān
na yaśo 'dhigataṁ bhuvi
SYNONYMS
yaiḥ-by whom; iyam-this world; bubhuje-was enjoyed; brahman-O best of the brāhmaṇas; daitya-indraiḥ-by great heroes and kings born in demoniac families; anivartibhiḥ-by those who were determined to fight, either to lay down their lives or to win victory; teṣām-of such persons; kālaḥ-the time factor; agrasīt-took away; lokān-all possessions, all objects of enjoyment; na-not; yaśaḥ-the reputation; adhigatam-achieved; bhuvi-in this world.
O best of the brāhmaṇas, certainly the great demoniac kings who were never reluctant to fight enjoyed this world, but in due course of time everything they had was taken away, except their reputation, by which they continue to exist. In other words, one should try to achieve a good reputation instead of anything else.
In this regard, Cāṇakya Paṇḍita (Cāṇakya-śloka 34) also says, āyuṣaḥ kṣaṇa eko 'pi na labhya svarṇa-koṭibhiḥ. The duration of one's life is extremely short, but if in that short lifetime one can do something that enhances his good reputation, that may continue to exist for many millions of years. Bali Mahārāja therefore decided not to follow his spiritual master's instruction that he deny his promise to Vāmanadeva; instead, he decided to give the land according to the promise and be everlastingly celebrated as one of the twelve mahājanas (balir vaiyāsakir vayam).
TEXT 9
sulabhā yudhi viprarṣe
hy anivṛttās tanu-tyajaḥ
na tathā tīrtha āyāte
śraddhayā ye dhana-tyajaḥ
SYNONYMS
su-labhāḥ-very easily obtained; yudhi-in the battlefield; vipra-ṛṣe-O best of the brāhmaṇas; hi-indeed; anivṛttāḥ-not being afraid of fighting; tanu-tyajaḥ-and thus lay down their lives; na-not; tathā-as; tīrthe āyāte-on the arrival of a saintly person who creates holy places; śraddhayā-with faith and devotion; ye-those who; dhana-tyajaḥ-can give up their accumulated wealth.
O best of the brāhmaṇas, many men have laid down their lives on the battlefield, being unafraid of fighting, but rarely has one gotten the chance to give his accumulated wealth faithfully to a saintly person who creates holy places.
Many kṣatriyas have laid down their lives on the battlefield for their nations, but hardly a person can be found who has given up all his property and his accumulated wealth in charity to a person worthy of the gift. As stated in Bhagavad-gītā (17.20):
dātavyam iti yad dānaṁ
dīyate 'nupakāriṇe
deśe kāle ca pātre ca
tad dānaṁ sāttvikaṁ smṛtam
"That gift which is given out of duty, at the proper time and place, to a worthy person, and without expectation of return is considered to be charity in the mode of goodness." Thus charity given in the proper place is called sāttvika. And above this charity in goodness is transcendental charity, in which everything is sacrificed for the sake of the Supreme Personality of Godhead. Vāmanadeva, the Supreme Personality of Godhead, had come to Bali Mahārāja for alms. How could one get such an opportunity to give charity? Therefore, Bali Mahārāja decided without hesitation to give the Lord whatever He wanted. One may get various opportunities to lay down his life on the battlefield, but such an opportunity as this is hardly ever obtained.
TEXT 10
manasvinaḥ kāruṇikasya śobhanaṁ
yad arthi-kāmopanayena durgatiḥ
kutaḥ punar brahma-vidāṁ bhavādṛśāṁ
tato vaṭor asya dadāmi vāñchitam
SYNONYMS
manasvinaḥ-of persons who are greatly munificent; kāruṇikasya-of persons celebrated as very merciful; śobhanam-very auspicious; yat-that; arthi-of persons in need of money; kāma-upanayena-by satisfying; durgatiḥ-becoming poverty-stricken; kutaḥ-what; punaḥ-again (is to be said); brahma-vidām-of persons well versed in transcendental science (brahma-vidyā); bhavādṛśām-like your good self; tataḥ-therefore; vaṭoḥ-of the brahmacārī; asya-of this Vāmanadeva; dadāmi-I shall give; vāñchitam-whatever He wants.
By giving charity, a benevolent and merciful person undoubtedly becomes even more auspicious, especially when he gives charity to a person like your good self. Under the circumstances, I must give this little brahmacārī whatever charity He wants from me.
If one accepts a poverty-stricken position because of losing money in business, gambling, prostitution or intoxication, no one will praise him, but if one becomes poverty-stricken by giving all of his possessions in charity, he becomes adored all over the world. Aside from this, if a benevolent and merciful person exhibits his pride in becoming poverty-stricken by giving his possessions in charity for good causes, his poverty is a welcome and auspicious sign of a great personality. Bali Mahārāja decided that even though he would become poverty-stricken by giving everything to Vāmanadeva, this is what he would prefer.
TEXT 11
yajanti yajñaṁ kratubhir yam ādṛtā
bhavanta āmnāya-vidhāna-kovidāḥ
sa eva viṣṇur varado 'stu vā paro
dāsyāmy amuṣmai kṣitim īpsitāṁ mune
SYNONYMS
yajanti-worship; yajñam-who is the enjoyer of sacrifice; kratubhiḥ-by the different paraphernalia for sacrifice; yam-unto the Supreme Person; ādṛtāḥ-very respectfully; bhavantaḥ-all of you; āmnāya-vidhāna-kovidāḥ-great saintly persons fully aware of the Vedic principles of performing sacrifice; saḥ-that; eva-indeed; viṣṇuḥ-is Lord Viṣṇu, the Supreme Personality of Godhead; varadaḥ-either He is prepared to give benedictions; astu-He becomes; vā-or; paraḥ-comes as an enemy; dāsyāmi-I shall give; amuṣmai-unto Him (unto Lord Viṣṇu, Vāmanadeva); kṣitim-the tract of land; īpsitām-whatever He has desired; mune-O great sage.
O great sage, great saintly persons like you, being completely aware of the Vedic principles for performing ritualistic ceremonies and yajñas, worship Lord Viṣṇu in all circumstances. Therefore, whether that same Lord Viṣṇu has come here to give me all benedictions or to punish me as an enemy, I must carry out His order and give Him the requested tract of land without hesitation.
As stated by Lord Śiva:
ārādhanānāṁ sarveṣāṁ
viṣṇor ārādhanaṁ param
tasmāt parataraṁ devi
tadīyānāṁ samarcanam
(Padma Purāṇa)
Although in the Vedas there are recommendations for worshiping many demigods, Lord Viṣṇu is the Supreme Person, and worship of Viṣṇu is the ultimate goal of life. The Vedic principles of the varṇāśrama institution are meant to organize society to prepare everyone to worship Lord Viṣṇu.
varṇāśramācāravatā
puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā
nānyat tat-toṣa-kāraṇam
"The Supreme Personality of Godhead, Lord Viṣṇu, is worshiped by the proper execution of prescribed duties in the system of varṇa and āśrama. There is no other way to satisfy the Supreme Personality of Godhead." (Viṣṇu Purāṇa 3.8.9) One must ultimately worship Lord Viṣṇu, and for that purpose the varṇāśrama system organizes society into brāhmaṇas, kṣatriyas, vaiśyas, śūdras, brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs. Bali Mahārāja, having been perfectly educated in devotional service by his grandfather Prahlāda Mahārāja, knew how things are to be done. He was never to be misguided by anyone, even by a person who happened to be his so-called spiritual master. This is the sign of full surrender. Bhaktivinoda Ṭhākura said:
mārabi rākhabi–yo icchā tohārā
nitya-dāsa-prati tuyā adhikārā
When one surrenders to Lord Viṣṇu, one must be prepared to abide by His orders in all circumstances, whether He kills one or gives one protection. Lord Viṣṇu must be worshiped in all circumstances.
TEXT 12
yadyapy asāv adharmeṇa
māṁ badhnīyād anāgasam
tathāpy enaṁ na hiṁsiṣye
bhītaṁ brahma-tanuṁ ripum
SYNONYMS
yadyapi-although; asau-Lord Viṣṇu; adharmeṇa-crookedly, without reference to the straight way; mām-me; badhnīyāt-kills; anāgasam-although I am not sinful; tathāpi-still; enam-against Him; na-not; hiṁsiṣye-I shall take any retaliation; bhītam-because He is afraid; brahma-tanum-having assumed the form of a brāhmaṇa-brahmacārī; ripum-even though He is my enemy.
Although He is Viṣṇu Himself, out of fear He has covered Himself in the form of a brāhmaṇa to come to me begging. Under the circumstances, because He has assumed the form of a brāhmaṇa, even if He irreligiously arrests me or even kills me, I shall not retaliate, although He is my enemy.
If Lord Viṣṇu as He is had come to Bali Mahārāja and asked him to do something, Bali Mahārāja certainly would not have refused His request. But to enjoy a little humor between Himself and His devotee, the Lord covered Himself as a brāhmaṇa-brahmacārī and thus came to Bali Mahārāja to beg for only three feet of land.
TEXT 13
eṣa vā uttamaśloko
na jihāsati yad yaśaḥ
hatvā maināṁ hared yuddhe
śayīta nihato mayā
SYNONYMS
eṣaḥ-this (brahmacārī); vā-either; uttama-ślokaḥ-is Lord Viṣṇu, who is worshiped by Vedic prayers; na-not; jihāsati-desires to give up; yat-because; yaśaḥ-perpetual fame; hatvā-after killing; mā-me; enām-all this land; haret-will take away; yuddhe-in the fight; śayīta-will lie down; nihataḥ-being killed; mayā-by me.
If this brāhmaṇa really is Lord Viṣṇu, who is worshiped by Vedic hymns, He would never give up His widespread reputation; either He would lie down having been killed by me, or He would kill me in a fight.
Bali Mahārāja's statement that Viṣṇu would lie down having been killed is not the direct meaning, for Viṣṇu cannot be killed by anyone. Lord Viṣṇu can kill everyone, but He cannot be killed. Thus the real meaning of the words "lie down" is that Lord Viṣṇu would reside within the core of Bali Mahārāja's heart. Lord Viṣṇu is defeated by a devotee through devotional service; otherwise, no one can defeat Lord Viṣṇu.
TEXT 14
śrī-śuka uvāca
evam aśraddhitaṁ śiṣyam
anādeśakaraṁ guruḥ
śaśāpa daiva-prahitaḥ
satya-sandhaṁ manasvinam
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus; aśraddhitam-who was not very respectful to the instruction of the spiritual master; śiṣyam-unto such a disciple; anādeśa-karam-who was not prepared to carry out the order of his spiritual master; guruḥ-the spiritual master (Śukrācārya); śaśāpa-cursed; daiva-prahitaḥ-being inspired by the Supreme Lord; satya-sandham-one who was fixed in his truthfulness; manasvinam-who was of a highly elevated character.
Śrī Śukadeva Gosvāmī continued: Thereafter, the spiritual master, Śukrācārya, being inspired by the Supreme Lord, cursed his exalted disciple Bali Mahārāja, who was so magnanimous and fixed in truthfulness that instead of respecting his spiritual master's instructions, he wanted to disobey his order.
The difference between the behavior of Bali Mahārāja and that of his spiritual master, Śukrācārya, was that Bali Mahārāja had already developed love of Godhead, whereas Śukrācārya, being merely a priest of routine rituals, had not. Thus Śukrācārya was never inspired by the Supreme Personality of Godhead to develop in devotional service. As stated by the Lord Himself in Bhagavad-gītā (10.10):
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me."
Devotees who actually engage in devotional service with faith and love are inspired by the Supreme Personality of Godhead. Vaiṣṇavas are never concerned with ritualistic smārta-brāhmaṇas. Śrīla Sanātana Gosvāmī has therefore compiled Hari-bhakti-vilāsa to guide the Vaiṣṇavas, who never follow the smārta-viddhi. Although the Supreme Lord is situated in the core of everyone's heart, unless one is a Vaiṣṇava, unless one is engaged in devotional service, one does not get sound advice by which to return home, back to Godhead. Such instructions are meant only for devotees. Therefore in this verse the word daiva-prahitaḥ, "being inspired by the Supreme Lord," is important. Śukrācārya should have encouraged Bali Mahārāja to give everything to Lord Viṣṇu. This would have been a sign of love for the Supreme Lord. But he did not do so. On the contrary, he wanted to punish his devoted disciple by cursing him.
TEXT 15
dṛḍhaṁ paṇḍita-māny ajñaḥ
stabdho 'sy asmad-upekṣayā
mac-chāsanātigo yas tvam
acirād bhraśyase śriyaḥ
SYNONYMS
dṛḍham-so firmly convinced or fixed in your decision; paṇḍita-mānī-considering yourself very learned; ajñaḥ-at the same time foolish; stabdhaḥ-impudent; asi-you have become; asmat-of us; upekṣayā-by disregarding; mat-śāsana-atigaḥ-surpassing the jurisdiction of my administration; yaḥ-such a person (as you); tvam-yourself; acirāt-very soon; bhraśyase-will fall down; śriyaḥ-from all opulence.
Although you have no knowledge, you have become a so-called learned person, and therefore you dare be so impudent as to disobey my order. Because of disobeying me, you shall very soon be bereft of all your opulence.
Śrīla Viśvanātha Cakravartī Ṭhākura says that Bali Mahārāja was not paṇḍita-mānī, or one who falsely assumes himself learned; rather, he was paṇḍita-mānya-jñaḥ, one who is so learned that all other learned persons worship him. Aid because he was so learned, he could disobey the order of his so-called spiritual master. He had no fear of any condition of material existence. Anyone cared for by Lord Viṣṇu does not need to care about anyone else. Thus Bali Mahārāja could never be bereft of all opulences. The opulences offered by the Supreme Personality of Godhead are not to be compared to the opulences obtained by karma-kāṇḍa. In other words, if a devotee becomes very opulent, it is to be understood that his opulence is a gift of the Supreme Personality of Godhead. Such opulence will never be vanquished, whereas the opulence achieved by one's fruitive activity may be vanquished at any moment.
TEXT 16
evaṁ śaptaḥ sva-guruṇā
satyān na calito mahān
vāmanāya dadāv enām
arcitvodaka-pūrvakam
SYNONYMS
evam-in this way; śaptaḥ-being cursed; sva-guruṇā-by his own spiritual master; satyāt-from truthfulness; na-not; calitaḥ-who moved; mahān-the great personality; vāmanāya-unto Lord Vāmanadeva; dadau-gave in charity; enām-all the land; arcitvā-after worshiping; udaka-pūrvakam-preceded by offering of water.
Śukadeva Gosvāmī continued: Even after being cursed in this way by his own spiritual master, Bali Mahārāja, being a great personality, never deviated from his determination. Therefore, according to custom, he first offered water to Vāmanadeva and then offered Him the gift of land he had promised.
TEXT 17
vindhyāvalis tadāgatya
patnī jālaka-mālinī
āninye kalaśaṁ haimam
avanejany-apāṁ bhṛtam
SYNONYMS
vindhyāvaliḥ-Vindhyāvali; tadā-at that time; āgatya-coming there; patnī-the wife of Mahārāja Bali; jālaka-mālinī-decorated with a necklace of pearls; āninye-caused to be brought; kalaśam-a waterpot; haimam-made of gold; avanejani-apām-with water for the sake of washing the Lord's feet; bhṛtam-filled.
Bali Mahārāja's wife, known as Vindhyāvali, who was decorated with a necklace of pearls, immediately came and had a large golden waterpot brought there, full of water with which to worship the Lord by washing His feet.
TEXT 18
yajamānaḥ svayaṁ tasya
śrīmat pāda-yugaṁ mudā
avanijyāvahan mūrdhni
tad apo viśva-pāvanīḥ
SYNONYMS
yajamānaḥ-the worshiper (Bali Mahārāja); svayam-personally; tasya-of Lord Vāmanadeva; śrīmat pāda-yugam-the most auspicious and beautiful pair of lotus feet; mudā-with great jubilation; avanijya-properly washing; avahat-took; mūrdhni-on his head; tat-that; apaḥ-water; viśva-pāvanīḥ-which gives liberation to the whole universe.
Bali Mahārāja, the worshiper of Lord Vāmanadeva, jubilantly washed the Lord's lotus feet and then took the water on his head, for that water delivers the entire universe.
TEXT 19
tadāsurendraṁ divi devatā-gaṇā
gandharva-vidyādhara-siddha-cāraṇāḥ
tat karma sarve 'pi gṛṇanta ārjavaṁ
prasūna-varṣair vavṛṣur mudānvitāḥ
SYNONYMS
tadā-at that time; asura-indram-unto the King of the demons, Bali Mahārāja; divi-in the higher planetary system; devatā-gaṇāḥ-the residents known as the demigods; gandharva-the Gandharvas; vidyādhara-the Vidyādharas; siddha-the residents of Siddhaloka; cāraṇāḥ-the residents of Cāraṇaloka; tat-that; karma-action; sarve api-all of them; gṛṇantaḥ-declaring; ārjavam-plain and simple; prasūna-varṣaiḥ-with a shower of flowers; vavṛṣuḥ-released; mudā-anvitāḥ-being very pleased with him.
At that time, the residents of the higher planetary system, namely the demigods, the Gandharvas, the Vidyādharas, the Siddhas and the Cāraṇas, all being very pleased by Bali Mahārāja's simple, nonduplicitous act, praised his qualities and showered upon him millions of flowers.
Ārjavam-simplicity or freedom from duplicity-is a qualification of a brāhmaṇa and a Vaiṣṇava. A Vaiṣṇava automatically acquires all the qualities of a brāhmaṇa.
yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ
(Bhāg. 5.18.12)
A Vaiṣṇava should possess the brahminical qualities such as satya, śama, dama, titikṣā and ārjava. There cannot be any duplicity in the character of a Vaiṣṇava. When Bali Mahārāja acted with unflinching faith and devotion unto the lotus feet of Lord Viṣṇu, this was very much appreciated by all the residents of the higher planetary system.
TEXT 20
nedur muhur dundubhayaḥ sahasraśo
gandharva-kimpūruṣa-kinnarā jaguḥ
manasvinānena kṛtaṁ suduṣkaraṁ
vidvān adād yad ripave jagat-trayam
SYNONYMS
neduḥ-began to beat; muhuḥ-again and again; dundubhayaḥ-trumpets and kettledrums; sahasraśaḥ-by thousands and thousands; gandharva-the residents of Gandharvaloka; kimpūruṣa-the residents of Kimpuruṣaloka; kinnarāḥ-and the residents of Kinnaraloka; jaguḥ-began to sing and declare; manasvinā-by the most exalted personality; anena-by Bali Mahārāja; kṛtam-was done; su-duṣkaram-an extremely difficult task; vidvān-because of his being the most learned person; adāt-gave Him a gift; yat-that; ripave-unto the enemy, Lord Viṣṇu, who was siding with Bali Mahārāja's enemies, the demigods; jagat-trayam-the three worlds.
The Gandharvas, the Kimpuruṣas and the Kinnaras sounded thousands and thousands of kettledrums and trumpets again and again, and they sang in great jubilation, declaring, "How exalted a person is Bali Mahārāja, and what a difficult task he has performed! Even though he knew that Lord Viṣṇu was on the side of his enemies, he nonetheless gave the Lord the entire three worlds in charity."
TEXT 21
tad vāmanaṁ rūpam avardhatādbhutaṁ
harer anantasya guṇa-trayātmakam
bhūḥ khaṁ diśo dyaur vivarāḥ payodhayas
tiryaṅ-nṛ-devā ṛṣayo yad-āsata
SYNONYMS
tat-that; vāmanam-incarnation of Lord Vāmana; rūpam-form; avardhata-began to increase more and more; adbhutam-certainly very wonderful; hareḥ-of the Supreme Personality of Godhead; anantasya-of the unlimited; guṇa-traya-ātmakam-whose body is expanded by the material energy, consisting of three modes (goodness, passion and ignorance); bhūḥ-the land; kham-the sky; diśaḥ-all directions; dyauḥ-the planetary systems; vivarāḥ-different holes of the universe; payodhayaḥ-great seas and oceans; tiryak-lower animals, birds and beasts; nṛ-human beings; devāḥ-demigods; ṛṣayaḥ-great saintly persons; yat-wherein; āsata-lived.
The unlimited Supreme Personality of Godhead, who had assumed the form of Vāmana, then began increasing in size, acting in terms of the material energy, until everything in the universe was within His body, including the earth, the planetary systems, the sky, the directions, the various holes in the universe, the seas, the oceans, the birds, beasts, human beings, the demigods and the great saintly persons.
Bali Mahārāja wanted to give charity to Vāmanadeva, but the Lord expanded His body in such a way that He showed Bali Mahārāja that everything in the universe is already in His body. Actually, no one can give anything to the Supreme Personality of Godhead, for He is full in everything. Sometimes we see a devotee offering Ganges water to the Ganges. After taking his bath in the Ganges, a devotee takes a palmful of water and offers it back to the Ganges. Actually, when one takes a palmful of water from the Ganges, the Ganges does not lose anything, and similarly if a devotee offers a palmful of water to the Ganges, the Ganges does not increase in any way. But by such an offering, the devotee becomes celebrated as a devotee of mother Ganges. Similarly, when we offer anything with devotion and faith, what we offer does not belong to us, nor does it enrich the opulence of the Supreme Personality of Godhead. But if one offers whatever he has in his possession, he becomes a recognized devotee. In this regard, the example is given that when one's face is decorated with a garland and sandalwood pulp, the reflection of one's face in a mirror automatically becomes beautiful. The original source of everything is the Supreme Personality of Godhead, who is our original source also. Therefore when the Supreme Personality of Godhead is decorated, the devotees and all living entities are decorated automatically.
TEXT 22
kāye balis tasya mahā-vibhūteḥ
sahartvig-ācārya-sadasya etat
dadarśa viśvaṁ tri-guṇaṁ guṇātmake
bhūtendriyārthāśaya-jīva-yuktam
SYNONYMS
kāye-in the body; baliḥ-Mahārāja Bali; tasya-of the Personality of Godhead; mahā-vibhūteḥ-of that person who is equipped with all wonderful opulences; saha-ṛtvik-ācārya-sadasyaḥ-with all the priests, ācāryas and members of the holy assembly; etat-this; dadarśa-saw; viśvam-the whole universe; tri-guṇam-made of three modes of material nature; guṇa-ātmake-in that which is the source of all such qualities; bhūta-with all the gross material elements; indriya-with the senses; artha-with the sense objects; āśaya-with mind, intelligence and false ego; jīva-yuktam-with all the living entities.
Bali Mahārāja, along with all the priests, ācāryas and members of the assembly, observed the Supreme Personality of Godhead's universal body, which was full of six opulences. That body contained everything within the universe, including all the gross material elements, the senses, the sense objects, the mind, intelligence and false ego, the various kinds of living entities, and the actions and reactions of the three modes of material nature.
In Bhagavad-gītā, the Supreme Personality of Godhead says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate: [Bg. 10.8] Kṛṣṇa is the origin of everything. Vāsudevaḥ sarvam iti: [Bg. 7.19] Kṛṣṇa is everything. Mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ: everything rests in the body of the Lord, yet the Lord is not everywhere. Māyāvādī philosophers think that since the Supreme Personality of Godhead, the Absolute Truth, has become everything, He has no separate existence. Their philosophy is called advaita-vāda. Actually, however, their philosophy is not correct. Here, Bali Mahārāja was the seer of the Personality of Godhead's universal body, and that body was that which was seen. Thus there is dvaita-vāda; there are always two entities-the seer and the seen. The seer is a part of the whole, but he is not equal to the whole. The part of the whole, the seer, is also one with the whole, but since he is but a part, he cannot be the complete whole at any time. This acintya-bhedābheda-simultaneous oneness and difference-is the perfect philosophy propounded by Lord Śrī Caitanya Mahāprabhu.
TEXT 23
rasām acaṣṭāṅghri-tale 'tha pādayor
mahīṁ mahīdhrān puruṣasya jaṅghayoḥ
patattriṇo jānuni viśva-mūrter
ūrvor gaṇaṁ mārutam indrasenaḥ
SYNONYMS
rasām-the lower planetary system; acaṣṭa-observed; aṅghri-tale-beneath the feet, or on the sole; atha-thereafter; pādayoḥ-on the feet; mahīm-the surface of the land; mahīdhrān-the mountains; puruṣasya-of the giant Personality of Godhead; jaṅghayoḥ-on the calves; patattriṇaḥ-the flying living entities; jānuni-on the knees; viśva-mūrteḥ-of the form of the gigantic Lord; ūrvoḥ-on the thighs; gaṇam mārutam-varieties of air; indra-senaḥ-Bali Mahārāja, who had obtained the soldiers of King Indra and who was situated in the post of Indra.
Thereafter, Bali Mahārāja, who was occupying the seat of King Indra, could see the lower planetary systems, such as Rasātala, on the soles of the feet of the Lord's universal form. He saw on the Lord's feet the surface of the globe, on the surface of His calves all the mountains, on His knees the various birds, and on His thighs the varieties of air.
The universal situation is described herein in regard to the complete constitution of the Lord's gigantic universal form. The study of this universal form begins from the sole. Above the soles are the feet, above the feet are the calves, above the calves are the knees, and above the knees are the thighs. Thus the parts of the universal body, one after another, are described herein. The knees are the place of birds, and above that are varieties of air. The birds can fly over the mountains, and above the birds are varieties of air.
TEXT 24
sandhyāṁ vibhor vāsasi guhya aikṣat
prajāpatīñ jaghane ātma-mukhyān
nābhyāṁ nabhaḥ kukṣiṣu sapta-sindhūn
urukramasyorasi carkṣa-mālām
SYNONYMS
sandhyām-the evening twilight; vibhoḥ-of the Supreme; vāsasi-in the garment; guhye-on the private parts; aikṣat-he saw; prajāpatīn-the various Prajāpatis, who had given birth to all living entities; jaghane-on the hips; ātma-mukhyān-the confidential ministers of Bali Mahārāja; nābhyām-on the navel; nabhaḥ-the whole sky; kukṣiṣu-on the waist; sapta-seven; sindhūn-oceans; urukramasya-of the Supreme Personality of Godhead, who was acting wonderfully; urasi-on the bosom; ca-also; ṛkṣa-mālām-the clusters of stars.
Bali Mahārāja saw beneath the garments of the Lord, who acts wonderfully, the evening twilight. In the Lord's private parts he saw the Prajāpatis, and in the round portion of the waist he saw himself with his confidential associates. In the Lord's navel he saw the sky, on the Lord's waist he saw the seven oceans, and on the Lord's bosom he saw all the clusters of stars.
TEXTS 25–29
hṛdy aṅga dharmaṁ stanayor murārer
ṛtaṁ ca satyaṁ ca manasy athendum
śriyaṁ ca vakṣasy aravinda-hastāṁ
kaṇṭhe ca sāmāni samasta-rephān
indra-pradhānān amarān bhujeṣu
tat-karṇayoḥ kakubho dyauś ca mūrdhni
keśeṣu meghāñ chvasanaṁ nāsikāyām
akṣṇoś ca sūryaṁ vadane ca vahnim
vāṇyāṁ ca chandāṁsi rase jaleśaṁ
bhruvor niṣedhaṁ ca vidhiṁ ca pakṣmasu
ahaś ca rātriṁ ca parasya puṁso
manyuṁ lalāṭe 'dhara eva lobham
sparśe ca kāmaṁ nṛpa retasāmbhaḥ
pṛṣṭhe tv adharmaṁ kramaṇeṣu yajñam
chāyāsu mṛtyuṁ hasite ca māyāṁ
tanū-ruheṣv oṣadhi-jātayaś ca
nadīś ca nāḍīṣu śilā nakheṣu
buddhāv ajaṁ deva-gaṇān ṛṣīṁś ca
prāṇeṣu gātre sthira-jaṅgamāni
sarvāṇi bhūtāni dadarśa vīraḥ
SYNONYMS
hṛdi-within the heart; aṅga-my dear King Parīkṣit; dharmam-religion; stanayoḥ-on the bosom; murāreḥ-of Murāri, the Supreme Personality of Godhead; ṛtam-very pleasing words; ca-also; satyam-truthfulness; ca-also; manasi-in the mind; atha-thereafter; indum-the moon; śriyam-the goddess of fortune; ca-also; vakṣasi-on the chest; aravinda-hastām-who always carries a lotus flower in her hand; kaṇṭhe-on the neck; ca-also; sāmāni-all the Vedas (Sāma, Yajur, Ṛg and Atharva); samasta-rephān-all sound vibrations; indra-pradhānān-headed by King Indra; amarān-all the demigods; bhujeṣu-on the arms; tat-karṇayoḥ-on the ears; kakubhaḥ-all the directions; dyauḥ ca-the luminaries; mūrdhni-on the top of the head; keśeṣu-within the hair; meghān-the clouds; śvasanam-breathing air; nāsikāyām-on the nostrils; akṣṇoḥ ca-in the eyes; sūryam-the sun; vadane-in the mouth; ca-also; vahnim-fire; vāṇyām-in His speech; ca-also; chandāṁsi-the Vedic hymns; rase-in the tongue; jala-īśam-the demigod of the water; bhruvoḥ-on the eyebrows; niṣedham-warnings; ca-also; vidhim-regulative principles; ca-also; pakṣmasu-in the eyelids; ahaḥ ca-daytime; rātrim-night; ca-also; parasya-of the supreme; puṁsaḥ-of the person; manyum-anger; lalāṭe-on the forehead; adhare-on the lips; eva-indeed; lobham-greed; sparśe-in His touch; ca-also; kāmam-lusty desires; nṛpa-O King; retasā-by semen; ambhaḥ-water; pṛṣṭhe-on the back; tu-but; adharmam-irreligion; kramaṇeṣu-in the wonderful activities; yajñam-fire sacrifice; chāyāsu-in the shadows; mṛtyum-death; hasite-in His smiling; ca-also; māyām-the illusory energy; tanū-ruheṣu-in the hair on the body; oṣadhi-jātayaḥ-all species of drugs, herbs and plants; ca-and; nadīḥ-the rivers; ca-also; nāḍīṣu-in the veins; śilāḥ-stones; nakheṣu-in the nails; buddhau-in the intelligence; ajam-Lord Brahmā; deva-gaṇān-the demigods; ṛṣīn ca-and the great sages; prāṇeṣu-in the senses; gātre-in the body; sthira-jaṅgamāni-moving and stationary; sarvāṇi-all of them; bhūtāni-living entities; dadarśa-saw; vīraḥ-Bali Mahārāja.
My dear King, on the heart of Lord Murāri he saw religion; on the chest, both pleasing words and truthfulness; in the mind, the moon; on the bosom, the goddess of fortune, with a lotus flower in her hand; on the neck, all the Vedas and all sound vibrations; on the arms, all the demigods, headed by King Indra; in both ears, all the directions; on the head, the upper planetary systems; on the hair, the clouds; in the nostrils, the wind; on the eyes, the sun; and in the mouth, fire. From His words came all the Vedic mantras, on His tongue was the demigod of water, Varuṇadeva, on His eyebrows were the regulative principles, and on His eyelids were day and night. [When His eyes were open it was daytime, and when they were closed it was night.] On His forehead was anger, and on His lips was greed. O King, in His touch were lusty desires, in His semen were all the waters, on His back was irreligion, and in His wonderful activities or steps was the fire of sacrifice. On His shadow was death, in His smile was the illusory energy, and on the hairs of His body were all the drugs and herbs. In His veins were all the rivers, on His nails were all the stones, in His intelligence were Lord Brahmā, the demigods and the great saintly persons, and throughout His entire body and senses were all living entities, moving and stationary. Bali Mahārāja thus saw everything in the gigantic body of the Lord.
TEXT 30
sarvātmanīdaṁ bhuvanaṁ nirīkṣya
sarve 'surāḥ kaśmalam āpur aṅga
sudarśanaṁ cakram asahya-tejo
dhanuś ca śārṅgaṁ stanayitnu-ghoṣam
SYNONYMS
sarva-ātmani-in the supreme whole, the Supreme Personality of Godhead; idam-this universe; bhuvanam-the three worlds; nirīkṣya-by observing; sarve-all; asurāḥ-the demons, the associates of Bali Mahārāja; kaśmalam-lamentation; āpuḥ-received; aṅga-O King; sudarśanam-named Sudarśana; cakram-the disc; asahya-unbearable; tejaḥ-the heat of which; dhanuḥ ca-and the bow; śārṅgam-named Śārṅga; stanayitnu-the resounding of assembled clouds; ghoṣam-sounding like.
O King, when all the demons, the followers of Mahārāja Bali, saw the universal form of the Supreme Personality of Godhead, who held everything within His body, when they saw in the Lord's hand His disc, known as the Sudarśana cakra, which generates intolerable heat, and when they heard the tumultuous sound of His bow, all of these caused lamentation within their hearts.
TEXT 31
parjanya-ghoṣo jalajaḥ pāñcajanyaḥ
kaumodakī viṣṇu-gadā tarasvinī
vidyādharo 'siḥ śata-candra-yuktas
tūṇottamāv akṣayasāyakau ca
SYNONYMS
parjanya-ghoṣaḥ-having a sound vibration like that of the clouds; jalajaḥ-the Lord's conchshell; pāñcajanyaḥ-which is known as Pāñcajanya; kaumodakī-known by the name Kaumodakī; viṣṇu-gadā-the club of Lord Viṣṇu; tarasvinī-with great force; vidyādharaḥ-named Vidyādhara; asiḥ-the sword; śata-candra-yuktaḥ-with a shield decorated with hundreds of moons; tūṇa-uttamau-the best of quivers; akṣayasāyakau-named Akṣayasāyaka; ca-also.
The Lord's conchshell, named Pāñcajanya, which made sounds like that of a cloud; the very forceful club named Kaumodakī; the sword named Vidyādhara, with a shield decorated with hundreds of moonlike spots; and also Akṣayasāyaka, the best of quivers-all of these appeared together to offer prayers to the Lord.
TEXTS 32–33
sunanda-mukhyā upatasthur īśaṁ
pārṣada-mukhyāḥ saha-loka-pālāḥ
sphurat-kirīṭāṅgada-mīna-kuṇḍalaḥ
śrīvatsa-ratnottama-mekhalāmbaraiḥ
madhuvrata-srag-vanamālayāvṛto
rarāja rājan bhagavān urukramaḥ
kṣitiṁ padaikena baler vicakrame
nabhaḥ śarīreṇa diśaś ca bāhubhiḥ
SYNONYMS
sunanda-mukhyāḥ-the associates of the Lord headed by Sunanda; upatasthuḥ-began to offer prayers; īśam-unto the Supreme Personality of Godhead; pārṣada-mukhyāḥ-other chiefs of the associates; saha-loka-pālāḥ-with the predominant deities of all the planets; sphurat-kirīṭa-with a brilliant helmet; aṅgada-bracelets; mīna-kuṇḍalaḥ-and earrings in the shape of fish; śrīvatsa-the hair named Śrīvatsa on His bosom; ratna-uttama-the best of jewels (Kaustubha); mekhalā-belt; ambaraiḥ-with yellow garments; madhu-vrata-of bees; srak-in which there was a garland; vanamālayā-by a flower garland; āvṛtaḥ-covered; rarāja-predominantly manifested; rājan-O King; bhagavān-the Supreme Personality of Godhead; urukramaḥ-who is prominent by His wonderful activities; kṣitim-the whole surface of the world; padā ekena-by one footstep; baleḥ-of Bali Mahārāja; vicakrame-covered; nabhaḥ-the sky; śarīreṇa-by His body; diśaḥ ca-and all directions; bāhubhiḥ-by His arms.
These associates, headed by Sunanda and other chief associates and accompanied by all the predominating deities of the various planets, offered prayers to the Lord, who wore a brilliant helmet, bracelets, and glittering earrings that resembled fish. On the Lord's bosom were the lock of hair called Śrīvatsa and the transcendental jewel named Kaustubha. He wore a yellow garment, covered by a belt, and He was decorated by a flower garland, surrounded by bees. Manifesting Himself in this way, O King, the Supreme Personality of Godhead, whose activities are wonderful, covered the entire surface of the earth with one footstep, the sky with His body, and all directions with His arms.
One might argue, "Since Bali Mahārāja promised Vāmanadeva only the land occupied by His steps, why did Lord Vāmanadeva occupy the sky also?" In this regard, Śrīla Jīva Gosvāmī says that the steps include everything, downward and upward. When one stands up, he certainly occupies certain parts of the sky and certain portions of the earth below his feet. Thus there was nothing uncommon for the Supreme Personality of Godhead when He occupied the entire sky with His body.
TEXT 34
padaṁ dvitīyaṁ kramatas triviṣṭapaṁ
na vai tṛtīyāya tadīyam aṇv api
urukramasyāṅghrir upary upary atho
mahar-janābhyāṁ tapasaḥ paraṁ gataḥ
SYNONYMS
padam-step; dvitīyam-second; kramataḥ-advancing; tri-viṣṭapam-all of the heavenly planets; na-not; vai-indeed; tṛtīyāya-for the third step; tadīyam-of the Lord; aṇu api-only a spot of land remained; urukramasya-of the Supreme Personality of Godhead, who performs uncommon activities; aṅghriḥ-steps occupying above and below; upari upari-higher and higher; atho-now; mahaḥ-janābhyām-than Maharloka and Janaloka; tapasaḥ-that Tapoloka; param-beyond that; gataḥ-approached.
As the Lord took His second step, He covered the heavenly planets. And not even a spot remained for the third step, for the Lord's foot extended higher and higher, beyond Maharloka, Janaloka, Tapoloka and even Satyaloka.
When the Lord's footstep exceeded the height of all the lokas, including Maharloka, Janaloka, Tapoloka and Satyaloka, His nails certainly pierced the covering of the universe. The universe is covered by the five material elements (bhūmir āpo 'nalo vāyuḥ kham). As stated in the śāstra, these elements are in layers, each ten times thicker than the previous one. Nonetheless, the nails of the Lord pierced through all these layers and made a hole penetrating into the spiritual world. From this hole, the water of the Ganges infiltrated into this material world, and therefore it is said, pada-nakha-nīra janita jana-pāvana (Daśāvatāra-stotra 5). Because the Lord kicked a hole in the covering of the universe, the water of the Ganges came into this material world to deliver all the fallen souls.
Thus end the Bhaktivedanta purports of the Eighth Canto, Twentieth Chapter, of the Śrīmad-Bhāgavatam, entitled "Bali Mahārāja Surrenders the Universe."
Chapter Twenty-one
Bali Mahārāja Arrested by the Lord
This chapter describes how Lord Viṣṇu, desiring to advertise the glories of Bali Mahārāja, arrested him for not fulfilling his promise in regard to the Lord's third step.
With the second step the Supreme Personality of Godhead reached the topmost planet of the universe, Brahmaloka, which He diminished in beauty by the effulgence of His toenails. Thus Lord Brahmā, accompanied by great sages like Marīci and the predominating deities of all the higher planets, offered humble prayers and worship to the Lord. They washed the Lord's feet and worshiped Him with all paraphernalia. Ṛkṣarāja, Jāmbavān, played his bugle to vibrate the glories of the Lord. When Bali Mahārāja was deprived of all his possessions, the demons were very angry. Although Bali Mahārāja warned them not to do so, they took up weapons against Lord Viṣṇu. All of them were defeated, however, by Lord Viṣṇu's eternal associates, and, in accordance with Bali Mahārāja's order, they all entered the lower planets of the universe. Understanding Lord Viṣṇu's purpose, Garuḍa, the carrier of Lord Viṣṇu, immediately arrested Bali Mahārāja with the ropes of Varuṇa. When Bali Mahārāja was thus reduced to a helpless position, Lord Viṣṇu asked him for the third step of land. Because Lord Viṣṇu appreciated Bali Mahārāja's determination and integrity, when Bali Mahārāja was unable to fulfill his promise, Lord Viṣṇu ascertained that the place for him would be the planet Sutala, which is better than the planets of heaven.
TEXT 1
śrī-śuka uvāca
satyaṁ samīkṣyābja-bhavo nakhendubhir
hata-svadhāma-dyutir āvṛto 'bhyagāt
marīci-miśrā ṛṣayo bṛhad-vratāḥ
sanandanādyā nara-deva yoginaḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; satyam-the planet Satyaloka; samīkṣya-by observing; abja-bhavaḥ-Lord Brahmā, who appeared on the lotus flower; nakha-indubhiḥ-by the effulgence of the nails; hata-having been reduced; sva-dhāma-dyutiḥ-the illumination of his own residence; āvṛtaḥ-being covered; abhyagāt-came; marīci-miśrāḥ-with sages like Marīci; ṛṣayaḥ-great saintly persons; bṛhat-vratāḥ-all of them absolutely brahmacārī; sanandana-ādyāḥ-like Sanaka, Sanātana, Sanandana and Sanat-kumāra; nara-deva-O King; yoginaḥ-greatly powerful mystics.
Śukadeva Gosvāmī continued: When Lord Brahmā, who was born of a lotus flower, saw that the effulgence of his residence, Brahmaloka, had been reduced by the glaring effulgence from the toenails of Lord Vāmanadeva, he approached the Supreme Personality of Godhead. Lord Brahmā was accompanied by all the great sages, headed by Marīci, and by yogīs like Sanandana, but in the presence of that glaring effulgence, O King, even Lord Brahmā and his associates seemed insignificant.
TEXTS 2–3
vedopavedā niyamā yamānvitās
tarketihāsāṅga-purāṇa-saṁhitāḥ
ye cāpare yoga-samīra-dīpita-
jñānāgninā randhita-karma-kalmaṣāḥ
vavandire yat-smaraṇānubhāvataḥ
svāyambhuvaṁ dhāma gatā akarmakam
athāṅghraye pronnamitāya viṣṇor
upāharat padma-bhavo 'rhaṇodakam
samarcya bhaktyābhyagṛṇāc chuci-śravā
yan-nābhi-paṅkeruha-sambhavaḥ svayam
SYNONYMS
veda-the four Vedas (Sāma, Yajur, Ṛg and Atharva), the original knowledge given by the Supreme Personality of Godhead; upavedāḥ-the complementary and supplementary Vedic knowledge, like Āyur-veda and Dhanur-veda; niyamāḥ-regulative principles; yama-controlling processes; anvitāḥ-fully expert in such matters; tarka-logic; itihāsa-history; aṅga-Vedic education; purāṇa-old history recorded in the stories of the purāṇas; saṁhitāḥ-Vedic complementary studies like the Brahma-saṁhitā; ye-others; ca-also; apare-other than Lord Brahmā and his associates; yoga-samīra-dīpita-ignited by the air of mystic yoga practice; jñāna-agninā-by the fire of knowledge; randhita-karma-kalmaṣāḥ-those for whom all pollution of fruitive activities has been stopped; vavandire-offered their prayers; yat-smaraṇa-anubhāvataḥ-simply by meditating on whom; svāyambhuvam-of Lord Brahmā; dhāma-the residence; gatāḥ-had achieved; akarmakam-which cannot be achieved by fruitive activities; atha-thereupon; aṅghraye-unto the lotus feet; pronnamitāya-offered obeisances; viṣṇoḥ-of Lord Viṣṇu; upāharat-offered worship; padma-bhavaḥ-Lord Brahmā, who appeared from the lotus flower; arhaṇa-udakam-oblation by water; samarcya-worshiping; bhaktyā-in devotional service; abhyagṛṇāt-pleased him; śuci-śravāḥ-the most celebrated Vedic authority; yat-nābhi-paṅkeruha-sambhavaḥ svayam-Lord Brahmā, who personally appeared from the lotus in the navel of whom (the Personality of Godhead).
Among the great personalities who came to worship the lotus feet of the Lord were those who had attained perfection in self-control and regulative principles, as well as experts in logic, history, general education and the Vedic literature known as kalpe [dealing with old historical incidents]. Others were experts in the Vedic corollaries like Brahma-saṁhitā, all the other knowledge of the Vedas [Sāma, Yajur, Ṛg and Atharva], and also the supplementary Vedic knowledge [Āyur-veda, Dhanur-veda, etc.]. Others were those who had been freed of the reactions to fruitive activities by transcendental knowledge awakened by practice of yoga. And still others were those who had attained residence in Brahmaloka not by ordinary karma but by advanced Vedic knowledge. After devotedly worshiping the upraised lotus feet of the Supreme Lord with oblations of water, Lord Brahmā, who was born of the lotus emanating from Lord Viṣṇu's navel, offered prayers to the Lord.
TEXT 4
dhātuḥ kamaṇḍalu-jalaṁ tad urukramasya
pādāvanejana-pavitratayā narendra
svardhuny abhūn nabhasi sā patatī nimārṣṭi
loka-trayaṁ bhagavato viśadeva kīrtiḥ
SYNONYMS
dhātuḥ-of Lord Brahmā; kamaṇḍalu-jalam-water from the kamaṇḍalu; tat-that; urukramasya-of Lord Viṣṇu; pāda-avanejana-pavitratayā-because of washing the lotus feet of Lord Viṣṇu and thus being transcendentally pure; nara-indra-O King; svardhunī-the river named Svardhunī of the celestial world; abhūt-so became; nabhasi-in outer space; sā-that water; patatī-flowing down; nimārṣṭi-purifying; loka-trayam-the three worlds; bhagavataḥ-of the Supreme Personality of Godhead; viśadā-so purified; iva-just like; kīrtiḥ-the fame or the glorious activities.
O King, the water from Lord Brahmā's kamaṇḍalu washed the lotus feet of Lord Vāmanadeva, who is known as Urukrama, the wonderful actor. Thus that water became so pure that it was transformed into the water of the Ganges, which went flowing down from the sky, purifying the three worlds like the pure fame of the Supreme Personality of Godhead.
Here we understand that the Ganges began when the water from Lord Brahmā's kamaṇḍalu washed the lotus feet of Lord Vāmanadeva. But in the Fifth Canto it is stated that the Ganges began when Vāmanadeva's left foot pierced the covering of the universe so that the transcendental water of the Causal Ocean leaked through. And elsewhere it is also stated that Lord Nārāyaṇa appeared as the water of the Ganges. The water of the Ganges, therefore, is a combination of three transcendental waters, and thus the Ganges is able to purify the three worlds. This is the description given by Śrīla Viśvanātha Cakravartī Ṭhākura.
TEXT 5
brahmādayo loka-nāthāḥ
sva-nāthāya samādṛtāḥ
sānugā balim ājahruḥ
saṅkṣiptātma-vibhūtaye
SYNONYMS
brahma-ādayaḥ-great personalities, headed by Lord Brahmā; loka-nāthāḥ-the predominating deities of various planets; sva-nāthāya-unto their supreme master; samādṛtāḥ-with great respect; sa-anugāḥ-with their respective followers; balim-different paraphernalia of worship; ājahruḥ-collected; saṅkṣipta-ātma-vibhūtaye-unto the Lord, who had expanded His personal opulence but had now reduced His size to the Vāmana form.
Lord Brahmā and all the predominating deities of the various planetary systems began to worship Lord Vāmanadeva, their supreme master, who had reduced Himself from His all-pervading form to His original form. They collected all the ingredients and paraphernalia for this worship.
Vāmanadeva first expanded Himself to the universal form and then reduced Himself to the original Vāmana-rūpa. Thus He acted exactly like Lord Kṛṣṇa, who, at the request of Arjuna, first showed His universal form and later resumed His original form as Kṛṣṇa. The Lord can assume any form He likes, but His original form is that of Kṛṣṇa (kṛṣṇas tu bhagavān svayam). According to the capacity of the devotee, the Lord assumes various forms so that the devotee can handle Him. This is His causeless mercy. When Lord Vāmanadeva resumed His original form, Lord Brahmā and his associates collected various paraphernalia for worship with which to please Him.
TEXTS 6–7
toyaiḥ samarhaṇaiḥ sragbhir
divya-gandhānulepanaiḥ
dhūpair dīpaiḥ surabhibhir
lājākṣata-phalāṅkuraiḥ
stavanair jaya-śabdaiś ca
tad-vīrya-mahimāṅkitaiḥ
nṛtya-vāditra-gītaiś ca
śaṅkha-dundubhi-niḥsvanaiḥ
SYNONYMS
toyaiḥ-by water required for washing the lotus feet and bathing; samarhaṇaiḥ-by pādya, arghya and other such items for worshiping the Lord; sragbhiḥ-by flower garlands; divya-gandha-anulepanaiḥ-by many kinds of pulp, like sandalwood and aguru, to smear upon the body of Lord Vāmanadeva; dhūpaiḥ-by incense; dīpaiḥ-by lamps; surabhibhiḥ-all of them extremely fragrant; lāja-by fried paddies; akṣata-by unbroken grains; phala-by fruits; aṅkuraiḥ-by roots and sprouts; stavanaiḥ-by offering prayers; jaya-śabdaiḥ-by saying "jaya, jaya"; ca-also; tat-vīrya-mahimā-aṅkitaiḥ-which indicated the glorious activities of the Lord; nṛtya-vāditra-gītaiḥ ca-by dancing, playing various musical instruments, and singing songs; śaṅkha-of vibrating conchshells; dundubhi-of the beating on kettledrums; niḥsvanaiḥ-by the sound vibrations.
They worshiped the Lord by offering fragrant flowers, water, pādya and arghya, sandalwood pulp and aguru pulp, incense, lamps, fused rice, unbroken grains, fruits, roots and sprouts. While so doing, they offered prayers indicating the glorious activities of the Lord and shouted "Jaya! Jaya!" They also danced, played instruments, sang, sounded conchshells and beat kettledrums, in this way worshiping the Lord.
TEXT 8
jāmbavān ṛkṣa-rājas tu
bherī-śabdair mano-javaḥ
vijayaṁ dikṣu sarvāsu
mahotsavam aghoṣayat
SYNONYMS
jāmbavān-who was named Jāmbavān; ṛkṣa-rājaḥ tu-the king in the form of a bear also; bherī-śabdaiḥ-by sounding the bugle; manaḥ-javaḥ-in mental ecstasy; vijayam-victory; dikṣu-in all directions; sarvāsu-everywhere; mahā-utsavam-festival; aghoṣayat-declared.
Jāmbavān, king of the bears, also joined in the ceremony. Sounding his bugle in all directions, he declared a great festival for Lord Vāmanadeva's victory.
TEXT 9
mahīṁ sarvāṁ hṛtāṁ dṛṣṭvā
tripada-vyāja-yācñayā
ūcuḥ sva-bhartur asurā
dīkṣitasyātyamarṣitāḥ
SYNONYMS
mahīm-land; sarvām-all; hṛtām-lost; dṛṣṭvā-after seeing; tri-pada-vyāja-yācñayā-by simply asking three steps of land; ūcuḥ-said; sva-bhartuḥ-of their master; asurāḥ-the demons; dīkṣitasya-of Bali Mahārāja, who was so determined in the sacrifice; ati-very much; amarṣitāḥ-for whom the function was unbearable.
When the demoniac followers of Mahārāja Bali saw that their master, who had been determined in performing sacrifice, had lost all his possessions to Vāmanadeva, who had taken them away on the plea of begging three paces of land, they were very angry and spoke as follows.
TEXT 10
na vāyaṁ brahma-bandhur
viṣṇur māyāvināṁ varaḥ
dvija-rūpa-praticchanno
deva-kāryaṁ cikīrṣati
SYNONYMS
na-not; vā-either; ayam-this; brahma-bandhuḥ-Vāmanadeva, in the form of a brāhmaṇa; viṣṇuḥ-He is Lord Viṣṇu Himself; māyāvinām-of all cheaters; varaḥ-the greatest; dvija-rūpa-by assuming the form of a brāhmaṇa; praticchannaḥ-is disguised for the purpose of cheating; deva-kāryam-the interest of the demigods; cikīrṣati-He is trying for.
"This Vāmana is certainly not a brāhmaṇa but the best of cheaters, Lord Viṣṇu. Assuming the form of a brāhmaṇa, He has covered His own form, and thus He is working for the interests of the demigods.
TEXT 11
anena yācamānena
śatruṇā vaṭu-rūpiṇā
sarvasvaṁ no hṛtaṁ bhartur
nyasta-daṇḍasya barhiṣi
SYNONYMS
anena-by Him; yācamānena-who is in the position of a beggar; śatruṇā-by the enemy; vaṭu-rūpiṇā-in the form of a brahmacārī; sarvasvam-everything; naḥ-our; hṛtam-has been taken away; bhartuḥ-of our master; nyasta-had been given up; daṇḍasya-of whom the power of giving punishment; barhiṣi-because of taking the vow of a ritualistic ceremony.
"Our lord, Bali Mahārāja, because of his position in performing the yajña, has given up the power to punish. Taking advantage of this, our eternal enemy, Viṣṇu, dressed in the form of a brahmacārī beggar, has taken away all his possessions.
TEXT 12
satya-vratasya satataṁ
dīkṣitasya viśeṣataḥ
nānṛtaṁ bhāṣituṁ śakyaṁ
brahmaṇyasya dayāvataḥ
SYNONYMS
satya-vratasya-of Mahārāja Bali, who is fixed in truthfulness; satatam-always; dīkṣitasya-of he who was initiated into performing yajña; viśeṣataḥ-specifically; na-not; anṛtam-untruth; bhāṣitum-to speak; śakyam-is able; brahmaṇyasya-to the brahminical culture, or to the brāhmaṇa; dayā-vataḥ-of he who is always kind.
"Our lord, Bali Mahārāja, is always fixed in truthfulness, and this is especially so at present, since he has been initiated into performing a sacrifice. He is always kind and merciful toward the brāhmaṇas, and he cannot at any time speak lies.
TEXT 13
tasmād asya vadho dharmo
bhartuḥ śuśrūṣaṇaṁ ca naḥ
ity āyudhāni jagṛhur
baler anucarāsurāḥ
SYNONYMS
tasmāt-therefore; asya-of this brahmacārī Vāmana; vadhaḥ-the killing; dharmaḥ-is our duty; bhartuḥ-of our master; śuśrūṣaṇam ca-and it is the way of serving; naḥ-our; iti-thus; āyudhāni-all kinds of weapons; jagṛhuḥ-they took up; baleḥ-of Bali Mahārāja; anucara-followers; asurāḥ-all the demons.
"Therefore it is our duty to kill this Vāmanadeva, Lord Viṣṇu. It is our religious principle and the way to serve our master." After making this decision, the demoniac followers of Mahārāja Bali took up their various weapons with a view to killing Vāmanadeva.
TEXT 14
te sarve vāmanaṁ hantuṁ
śūla-paṭṭiśa-pāṇayaḥ
anicchanto bale rājan
prādravañ jāta-manyavaḥ
SYNONYMS
te-the demons; sarve-all of them; vāmanam-Lord Vāmanadeva; hantum-to kill; śūla-tridents; paṭṭiśa-lances; pāṇayaḥ-all taking in hand; anicchantaḥ-against the will; baleḥ-of Bali Mahārāja; rājan-O King; prādravan-they pushed forward; jāta-manyavaḥ-aggravated by usual anger.
O King, the demons, aggravated by their usual anger, took their lances and tridents in hand, and against the will of Bali Mahārāja they pushed forward to kill Lord Vāmanadeva.
TEXT 15
tān abhidravato dṛṣṭvā
ditijānīkapān nṛpa
prahasyānucarā viṣṇoḥ
pratyaṣedhann udāyudhāḥ
SYNONYMS
tān-them; abhidravataḥ-thus going forward; dṛṣṭvā-seeing; ditija-anīka-pān-the soldiers of the demons; nṛpa-O King; prahasya-smiling; anucarāḥ-the associates; viṣṇoḥ-of Lord Viṣṇu; pratyaṣedhan-forbade; udāyudhāḥ-taking up their weapons.
O King, when the associates of Lord Viṣṇu saw the soldiers of the demons coming forward in violence, they smiled. Taking up their weapons, they forbade the demons to continue their attempt.
TEXTS 16–17
nandaḥ sunando 'tha jayo
vijayaḥ prabalo balaḥ
kumudaḥ kumudākṣaś ca
viṣvaksenaḥ patattrirāṭ
jayantaḥ śrutadevaś ca
puṣpadanto 'tha sātvataḥ
sarve nāgāyuta-prāṇāś
camūṁ te jaghnur āsurīm
SYNONYMS
nandaḥ sunandaḥ-the associates of Lord Viṣṇu such as Nanda and Sunanda; atha-in this way; jayaḥ vijayaḥ prabalaḥ balaḥ kumudaḥ kumudākṣaḥ ca viṣvaksenaḥ-as well as Jaya, Vijaya, Prabala, Bala, Kumada, Kumudākṣa and Viṣvaksena; patattri-rāṭ-Garuḍa, the king of the birds; jayantaḥ śrutadevaḥ ca puṣpadantaḥ atha sātvataḥ-Jayanta, Śrutadeva, Puṣpadanta and Sātvata; sarve-all of them; nāga-ayuta-prāṇāḥ-as powerful as ten thousand elephants; camūm-the soldiers of the demons; te-they; jaghnuḥ-killed; āsurīm-demoniac.
Nanda, Sunanda, Jaya, Vijaya, Prabala, Bala, Kumuda, Kumudākṣa, Viṣvaksena, Patattrirāṭ [Garuḍa], Jayanta, Śrutadeva, Puṣpadanta and Sātvata were all associates of Lord Viṣṇu. They were as powerful as ten thousand elephants, and now they began killing the soldiers of the demons.
TEXT 18
hanyamānān svakān dṛṣṭvā
puruṣānucarair baliḥ
vārayām āsa saṁrabdhān
kāvya-śāpam anusmaran
SYNONYMS
hanyamānān-being killed; svakān-his own soldiers; dṛṣṭvā-after seeing; puruṣa-anucaraiḥ-by the associates of the Supreme Person; baliḥ-Bali Mahārāja; vārayām āsa-forbade; saṁrabdhān-even though they were very angry; kāvya-śāpam-the curse given by Śukrācārya; anusmaran-remembering.
When Bali Mahārāja saw that his own soldiers were being killed by the associates of Lord Viṣṇu, he remembered the curse of Śukrācārya and forbade his soldiers to continue fighting.
TEXT 19
he vipracitte he rāho
he neme śrūyatāṁ vacaḥ
mā yudhyata nivartadhvaṁ
na naḥ kālo 'yam artha-kṛt
SYNONYMS
he vipracitte-O Vipracitti; he rāho-O Rāhu; he neme-O Nemi; śrūyatām-kindly hear; vacaḥ-my words; mā-do not; yudhyata-fight; nivartadhvam-stop this fighting; na-not; naḥ-our; kālaḥ-favorable time; ayam-this; artha-kṛt-which can give us success.
O Vipracitti, O Rāhu, O Nemi, please hear my words! Don't fight. Stop immediately, for the present time is not in our favor.
TEXT 20
yaḥ prabhuḥ sarva-bhūtānāṁ
sukha-duḥkhopapattaye
taṁ nātivartituṁ daityāḥ
pauruṣair īśvaraḥ pumān
SYNONYMS
yaḥ prabhuḥ-that Supreme Person, the master; sarva-bhūtānām-of all living entities; sukha-duḥkha-upapattaye-for administering happiness and distress; tam-Him; na-not; ativartitum-to overcome; daityāḥ-O demons; pauruṣaiḥ-by human endeavors; īśvaraḥ-the supreme controller; pumān-a person.
O Daityas, by human efforts no one can supersede the Supreme Personality of Godhead, who can bring happiness and distress to all living entities.
TEXT 21
yo no bhavāya prāg āsīd
abhavāya divaukasām
sa eva bhagavān adya
vartate tad-viparyayam
SYNONYMS
yaḥ-the time factor, which represents the Supreme Personality of Godhead; naḥ-of us; bhavāya-for the improvement; prāk-formerly; āsīt-was situated; abhavāya-for the defeat; diva-okasām-of the demigods; saḥ-that time factor; eva-indeed; bhagavān-the representative of the Supreme Person; adya-today; vartate-is existing; tat-viparyayam-just the opposite of our favor.
The supreme time factor, which represents the Supreme Person, was previously in our favor and not in favor of the demigods, but now that same time factor is against us.
TEXT 22
balena sacivair buddhyā
durgair mantrauṣadhādibhiḥ
sāmādibhir upāyaiś ca
kālaṁ nātyeti vai janaḥ
SYNONYMS
balena-by material power; sacivaiḥ-by the counsel of ministers; buddhyā-by intelligence; durgaiḥ-by fortresses; mantra-auṣadha-ādibhiḥ-by mystic chanting or the influence of drugs and herbs; sāma-ādibhiḥ-by diplomacy and other such means; upāyaiḥ ca-by similar other attempts; kālam-the time factor, representing the Supreme Lord; na-never; atyeti-can overcome; vai-indeed; janaḥ-any person.
No one can surpass the time representation of the Supreme Personality of Godhead by material power, by the counsel of ministers, by intelligence, by diplomacy, by fortresses, by mystic mantras, by drugs, by herbs or by any other means.
TEXT 23
bhavadbhir nirjitā hy ete
bahuśo 'nucarā hareḥ
daivenarddhais ta evādya
yudhi jitvā nadanti naḥ
SYNONYMS
bhavadbhiḥ-by all of you demons; nirjitāḥ-have been defeated; hi-indeed; ete-all these soldiers of the demigods; bahuśaḥ-in great number; anucarāḥ-followers; hareḥ-of Lord Viṣṇu; daivena-by providence; ṛddhaiḥ-whose opulence was increased; te-they (the demigods); eva-indeed; adya-today; yudhi-in the fight; jitvā-defeating; nadanti-are vibrating in jubilation; naḥ-us.
Previously, being empowered by providence, you defeated a great number of such followers of Lord Viṣṇu. But today those same followers, having defeated us, are roaring in jubilation like lions.
Bhagavad-gītā mentions five causes of defeat or victory. Of these five, daiva (providence) is the most powerful (na ca daivāt paraṁ balam). Bali Mahārāja knew the secret of how he had formerly been victorious because providence was in his favor. Now, since that same providence was not in his favor, there was no possibility of his victory. Thus he very intelligently forbade his associates to fight.
TEXT 24
etān vayaṁ vijeṣyāmo
yadi daivaṁ prasīdati
tasmāt kālaṁ pratīkṣadhvaṁ
yo no 'rthatvāya kalpate
SYNONYMS
etān-all these soldiers of the demigods; vayam-we; vijeṣyāmaḥ-shall gain victory over them; yadi-if; daivam-providence; prasīdati-is in favor; tasmāt-therefore; kālam-that favorable time; pratīkṣadhvam-wait until; yaḥ-which; naḥ-our; arthatvāya kalpate-should be considered in our favor.
Unless providence is in our favor, we shall not be able to gain victory. Therefore we must wait for that favorable time when our defeating them will be possible.
TEXT 25
śrī-śuka uvāca
patyur nigaditaṁ śrutvā
daitya-dānava-yūthapāḥ
rasāṁ nirviviśū rājan
viṣṇu-pārṣada tāḍitāḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; patyuḥ-of their master (Bali Mahārāja); nigaditam-what had been thus described; śrutvā-after hearing; daitya-dānava-yūtha-pāḥ-the leaders of the Daityas and demons; rasām-the lower regions of the universe; nirviviśūḥ-entered; rājan-O King; viṣṇu-pārṣada-by the associates of Lord Viṣṇu; tāḍitāḥ-driven.
Śukadeva Gosvāmī continued: O King, in accordance with the order of their master, Bali Mahārāja, all the chiefs of the demons and the Daityas entered the lower regions of the universe, to which they were driven by the soldiers of Viṣṇu.
TEXT 26
atha tārkṣya-suto jñātvā
virāṭ prabhu-cikīrṣitam
babandha vāruṇaiḥ pāśair
baliṁ sūtye 'hani kratau
SYNONYMS
atha-thereafter; tārkṣya-sutaḥ-Garuḍa; jñātvā-knowing; virāṭ-the king of birds; prabhu-cikīrṣitam-the desire of Lord Viṣṇu as Vāmanadeva; babandha-arrested; vāruṇaiḥ-belonging to Varuṇa; pāśaiḥ-by the ropes; balim-Bali; sūtye-when soma-rasa is taken; ahani-on the day; kratau-at the time of sacrifice.
Thereafter, on the day of soma-pāna, after the sacrifice was finished, Garuḍa, king of the birds, understanding the desire of his master, arrested Bali Mahārāja with the ropes of Varuṇa.
Garuḍa, the constant companion of the Supreme Personality of Godhead, knows the confidential part of the Lord's desire. Bali Mahārāja's tolerance and devotion were undoubtedly superexcellent. Garuḍa arrested Bali Mahārāja to show the entire universe the greatness of the King's tolerance.
TEXT 27
hāhākāro mahān āsīd
rodasyoḥ sarvato diśam
nigṛhyamāṇe 'sura-patau
viṣṇunā prabhaviṣṇunā
SYNONYMS
hāhā-kāraḥ-a tumultuous roar of lamentation; mahān-great; āsīt-there was; rodasyoḥ-in both the lower and upper planetary systems; sarvataḥ-everywhere; diśam-all directions; nigṛhyamāṇe-because of being suppressed; asura-patau-when Bali Mahārāja, the King of the demons; viṣṇunā-by Lord Viṣṇu; prabhaviṣṇunā-who is the most powerful everywhere.
When Bali Mahārāja was thus arrested by Lord Viṣṇu, who is the most powerful, there was a great roar of lamentation in all directions throughout the upper and lower planetary systems of the universe.
TEXT 28
taṁ baddhaṁ vāruṇaiḥ pāśair
bhagavān āha vāmanaḥ
naṣṭa-śriyaṁ sthira-prajñam
udāra-yaśasaṁ nṛpa
SYNONYMS
tam-unto him; baddham-who was so arrested; vāruṇaiḥ pāśaiḥ-by the ropes of Varuṇa; bhagavān-the Supreme Personality of Godhead; āha-said; vāmanaḥ-Vāmanadeva; naṣṭa-śriyam-unto Bali Mahārāja, who had lost his bodily luster; sthira-prajñam-but was all the same determined in his decision; udāra-yaśasam-the most magnanimous and celebrated; nṛpa-O King.
O King, the Supreme Personality of Godhead, Vāmanadeva, then spoke to Bali Mahārāja, the most liberal and celebrated personality whom He had arrested with the ropes of Varuṇa. Bali Mahārāja had lost all bodily luster, but he was nonetheless fixed in his determination.
When one is bereft of all his possessions, he is certainly reduced in bodily luster. But although Bali Mahārāja had lost everything, he was fixed in his determination to satisfy Vāmanadeva, the Supreme Personality of Godhead. In Bhagavad-gītā, such a person is called sthita-prajña. A pure devotee is never deviated from the service of the Lord, despite all difficulties and impediments offered by the illusory energy. Generally men who have wealth and opulence are famous, but Bali Mahārāja became famous for all time by being deprived of all his possessions. This is the special mercy of the Supreme Personality of Godhead toward His devotees. The Lord says, yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ. As the first installment of His special favor, the Lord takes away all the possessions of His devotee. A devotee, however, is never disturbed by such a loss. He continues his service, and the Lord amply rewards him, beyond the expectations of any common man.
TEXT 29
padāni trīṇi dattāni
bhūmer mahyaṁ tvayāsura
dvābhyāṁ krāntā mahī sarvā
tṛtīyam upakalpaya
SYNONYMS
padāni-footsteps; trīṇi-three; dattāni-have been given; bhūmeḥ-of land; mahyam-unto Me; tvayā-by you; asura-O King of the demons; dvābhyām-by two steps; krāntā-have been occupied; mahī-all the land; sarvā-completely; tṛtīyam-for the third step; upakalpaya-now find the means.
O King of the demons, you have promised to give Me three steps of land, but I have occupied the entire universe with two steps. Now think about where I should put My third.
TEXT 30
yāvat tapaty asau gobhir
yāvad induḥ sahoḍubhiḥ
yāvad varṣati parjanyas
tāvatī bhūr iyaṁ tava
SYNONYMS
yāvat-as far as; tapati-is shining; asau-the sun; gobhiḥ-by the sunshine; yāvat-as long or as far as; induḥ-the moon; saha-uḍubhiḥ-with the luminaries or stars; yāvat-as far as; varṣati-are pouring rain; parjanyaḥ-the clouds; tāvatī-to that much distance; bhūḥ-land; iyam-this; tava-in your possession.
As far as the sun and moon shine with the stars and as far as the clouds pour rain, all the land throughout the universe is in your possession.
TEXT 31
padaikena mayākrānto
bhūrlokaḥ khaṁ diśas tanoḥ
svarlokas te dvitīyena
paśyatas te svam ātmanā
SYNONYMS
padā ekena-by one step only; mayā-by Me; ākrāntaḥ-have been covered; bhūrlokaḥ-the entire planetary system known as Bhūrloka; kham-the sky; diśaḥ-and all directions; tanoḥ-by My body; svarlokaḥ-the upper planetary system; te-in your possession; dvitīyena-by the second step; paśyataḥ te-while you were seeing; svam-your own; ātmanā-by Myself.
Of these possessions, with one step I have occupied Bhūrloka, and with My body I have occupied the entire sky and all directions. And in your presence, with My second step, I have occupied the upper planetary system.
According to the Vedic description of the planetary system, all the planets move from east to west. The sun, the moon and five other planets, such as Mars and Jupiter, orbit one above another. Vāmanadeva, however, expanding His body and extending His steps, occupied the entire planetary system.
TEXT 32
pratiśrutam adātus te
niraye vāsa iṣyate
viśa tvaṁ nirayaṁ tasmād
guruṇā cānumoditaḥ
SYNONYMS
pratiśrutam-what had been promised; adātuḥ-who could not give; te-of you; niraye-in hell; vāsaḥ-residence; iṣyate-prescribed; viśa-now enter; tvam-yourself; nirayam-the hellish planet; tasmāt-therefore; guruṇā-by your spiritual master; ca-also; anumoditaḥ-approved.
Because you have been unable to give charity according to your promise, the rule is that you should go down to live in the hellish planets. Therefore, in accordance with the order of Śukrācārya, your spiritual master, now go down and live there.
It is said:
nārāyaṇa-parāḥ sarve
na kutaścana bibhyati
svargāpavarga-narakeṣv
api tulyārtha-darśinaḥ
"Devotees solely engaged in the devotional service of the Supreme Personality of Godhead, Nārāyaṇa, never fear any condition of life. For them the heavenly planets, liberation and the hellish planets are all the same, for such devotees are interested only in the service of the Lord." (Bhāg. 6.12.28) A devotee engaged in the service of Nārāyaṇa is always in equilibrium. A devotee actually lives transcendentally. Although he may appear to have gone to hell or heaven, he does not live in either place; rather, he always lives in Vaikuṇṭha (sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26]). Vāmanadeva asked Bali Mahārāja to go to the hellish planets, apparently just to show the entire universe how tolerant he was, and Bali Mahārāja did not hesitate to carry out the order. A devotee does not live alone. Of course, everyone lives with the Supreme Personality of Godhead, but because the devotee is engaged in His service, he actually does not live in any material condition. Bhaktivinoda Ṭhākura says, kīṭa janma hao yathā tuyā dāsa. Thus he prays to take birth as an insignificant insect in the association of devotees. Because devotees are engaged in the service of the Lord, anyone who lives with them also lives in Vaikuṇṭha.
TEXT 33
vṛthā manorathas tasya
dūraḥ svargaḥ pataty adhaḥ
pratiśrutasyādānena
yo 'rthinaṁ vipralambhate
SYNONYMS
vṛthā-without any good result; manorathaḥ-mental concoction; tasya-of him; dūraḥ-far away; svargaḥ-elevation to the higher planetary system; patati-falls down; adhaḥ-to a hellish condition of life; pratiśrutasya-things promised; adānena-being unable to give; yaḥ-anyone who; arthinam-a beggar; vipralambhate-cheats.
Far from being elevated to the heavenly planets or fulfilling one's desire, one who does not properly give a beggar what he has promised falls down to a hellish condition of life.
TEXT 34
vipralabdho dadāmīti
tvayāhaṁ cāḍhya-māninā
tad vyalīka-phalaṁ bhuṅkṣva
nirayaṁ katicit samāḥ
SYNONYMS
vipralabdhaḥ-now I am cheated; dadāmi-I promise I shall give you; iti-thus; tvayā-by you; aham-I am; ca-also; āḍhya-māninā-by being very proud of your opulence; tat-therefore; vyalīka-phalam-as a result of cheating; bhuṅkṣva-you enjoy; nirayam-in hellish life; katicit-a few; samāḥ-years.
Being falsely proud of your possessions, you promised to give Me land, but you could not fulfill your promise. Therefore, because your promise was false, you must live for a few years in hellish life.
The false prestige of thinking "I am very rich, and I possess such vast property" is another side of material life. Everything belongs to the Supreme Personality of Godhead, and no one else possesses anything. This is the real fact. Īśāvāsyam idaṁ samaṁ yat kiñca jagatyāṁ jagat. Bali Mahārāja was undoubtedly the most exalted devotee, whereas previously he had maintained a misunderstanding due to false prestige. By the supreme will of the Lord, he now had to go to the hellish planets, but because he went there by the order of the Supreme Personality of Godhead, he lived there more opulently than one could expect to live in the planets of heaven. A devotee always lives with the Supreme Personality of Godhead, engaging in His service, and therefore he is always transcendental to hellish or heavenly residences.
Thus end the Bhaktivedanta purports of the Eighth Canto, Twenty-first Chapter, of the Śrīmad-Bhāgavatam, entitled "Bali Mahārāja Arrested by the Lord"
Chapter Twenty-two
Bali Mahārāja Surrenders His Life
The summary of this Twenty-second Chapter is as follows. The Supreme Personality of Godhead was pleased by the behavior of Bali Mahārāja. Thus the Lord placed him on the planet Sutala, and there, after bestowing benedictions upon him, the Lord agreed to become his doorman.
Bali Mahārāja was extremely truthful. Being unable to keep his promise, he was very much afraid, for he knew that one who has deviated from truthfulness is insignificant in the eyes of society. An exalted person can suffer the consequences of hellish life, but he is very much afraid of being defamed for deviation from the truth. Bali Mahārāja agreed with great pleasure to accept the punishment awarded him by the Supreme Personality of Godhead. In Bali Mahārāja's dynasty there were many asuras who because of their enmity toward Viṣṇu had achieved a destination more exalted than that of many mystic yogīs. Bali Mahārāja specifically remembered the determination of Prahlāda Mahārāja in devotional service. Considering all these points, he decided to give his head in charity as the place for Viṣṇu's third step. Bali Mahārāja also considered how great personalities give up their family relationships and material possessions to satisfy the Supreme Personality of Godhead. Indeed, they sometimes even sacrifice their lives for the satisfaction of the Lord, just to become His personal servants. Accordingly, by following in the footsteps of previous ācāryas and devotees, Bali Mahārāja perceived himself successful.
While Bali Mahārāja, having been arrested by the ropes of Varuṇa, was offering prayers to the Lord, his grandfather Prahlāda Mahārāja appeared there and described how the Supreme Personality of Godhead had delivered Bali Mahārāja by taking his possessions in a tricky way. While Prahlāda Mahārāja was present, Lord Brahmā and Bali's wife, Vindhyāvali, described the supremacy of the Supreme Lord. Since Bali Mahārāja had given everything to the Lord, they prayed for his release. The Lord then described how a nondevotee's possession of wealth is a danger whereas a devotee's opulence is a benediction from the Lord. Then, being pleased with Bali Mahārāja, the Supreme Lord offered His disc to protect Bali Mahārāja and promised to remain with him.
TEXT 1
śrī-śuka uvāca
evaṁ viprakṛto rājan
balir bhagavatāsuraḥ
bhidyamāno 'py abhinnātmā
pratyāhāviklavaṁ vacaḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus, as aforementioned; viprakṛtaḥ-having been put into difficulty; rājan-O King; baliḥ-Mahārāja Bali; bhagavatā-by the Personality of Godhead Vāmanadeva; asuraḥ-the King of the asuras; bhidyamānaḥ api-although situated in this uncomfortable position; abhinna-ātmā-without being disturbed in body or mind; pratyāha-replied; aviklavam-undisturbed; vacaḥ-the following words.
Śukadeva Gosvāmī said: O King, although the Supreme Personality of Godhead was superficially seen to have acted mischievously toward Bali Mahārāja, Bali Mahārāja was fixed in his determination. Considering himself not to have fulfilled his promise, he spoke as follows.
TEXT 2
śrī-balir uvāca
yady uttamaśloka bhavān mameritaṁ
vaco vyalīkaṁ sura-varya manyate
karomy ṛtaṁ tan na bhavet pralambhanaṁ
padaṁ tṛtīyaṁ kuru śīrṣṇi me nijam
SYNONYMS
śrī-baliḥ uvāca-Bali Mahārāja said; yadi-if; uttamaśloka-O Supreme Lord; bhavān-Your good self; mama-my; īritam-promised; vacaḥ-words; vyalīkam-false; sura-varya-O greatest of all suras (demigods); manyate-You think so; karomi-I shall make it; ṛtam-truth; tat-that (promise); na-not; bhavet-will become; pralambhanam-cheating; padam-step; tṛtīyam-the third; kuru-just do it; śīrṣṇi-on the head; me-my; nijam-Your lotus feet.
Bali Mahārāja said: O best Personality of Godhead, most worshipable for all the demigods, if You think that my promise has become false, I shall certainly rectify matters to make it truthful. I cannot allow my promise to be false. Please, therefore, place Your third lotus footstep on my head.
Bali Mahārāja could understand the pretense of Lord Vāmanadeva, who had taken the side of the demigods and come before him as a beggar. Although the Lord's purpose was to cheat him, Bali Mahārāja took pleasure in understanding how the Lord will cheat His devotee to glorify the devotee's position. It is said that God is good, and this is a fact. Whether He cheats or rewards, He is always good. Bali Mahārāja therefore addressed Him as Uttamaśloka. "Your Lordship," he said, "You are always praised with the best of selected verses. On behalf of the demigods, You disguised Yourself to cheat me, saying that You wanted only three paces of land, but later You expanded Your body to such an extent that with two footsteps You covered the entire universe. Because You were working on behalf of Your devotees, You do not regard this as cheating. Never mind. I cannot be considered a devotee. Nonetheless, because although You are the husband of the goddess of fortune You have come to me to beg, I must satisfy You to the best of my ability. So please do not think that I wanted to cheat You; I must fulfill my promise. I still have my body. When I place my body for Your satisfaction, please put Your third step on my head." Since the Lord had covered the entire universe with two steps, one might ask how Bali Mahārāja's head could be sufficient for His third step? Bali Mahārāja, however, thought that the possessor of wealth must be greater than the possession. Therefore although the Lord had taken all his possessions, the head of Bali Mahārāja, the possessor, would provide adequate place for the Lord's third step.
TEXT 3
bibhemi nāhaṁ nirayāt pada-cyuto
na pāśa-bandhād vyasanād duratyayāt
naivārtha-kṛcchrād bhavato vinigrahād
asādhu-vādād bhṛśam udvije yathā
SYNONYMS
bibhemi-I do fear; na-not; aham-I; nirayāt-from a position in hell; pada-cyutaḥ-nor do I fear being deprived of my position; na-nor; pāśa-bandhāt-from being arrested by the ropes of Varuṇa; vyasanāt-nor from the distress; duratyayāt-which was unbearable for me; na-nor; eva-certainly; artha-kṛcchrāt-because of poverty, or scarcity of money; bhavataḥ-of Your Lordship; vinigrahāt-from the punishment I am now suffering; asādhu-vādāt-from defamation; bhṛśam-very much; udvije-I become anxious; yathā-as.
I do not fear being deprived of all my possessions, living in hellish life, being arrested for poverty by the ropes of Varuṇa or being punished by You as much as I fear defamation.
Although Bali Mahārāja fully surrendered to the Supreme Personality of Godhead, he could not tolerate being defamed for cheating a brāhmaṇa-brahmacārī, Being quite alert in regard to his reputation, he thought deeply about how to prevent being defamed. The Lord, therefore, gave him the good counsel to prevent defamation by offering his head. A Vaiṣṇava does not fear any punishment. Nārāyaṇa-parāḥ sarve na kutaścana bibhyati (Bhāg. 6.17.28).
TEXT 4
puṁsāṁ ślāghyatamaṁ manye
daṇḍam arhattamārpitam
yaṁ na mātā pitā bhrātā
suhṛdaś cādiśanti hi
SYNONYMS
puṁsām-of men; ślāghya-tamam-the most exalted; manye-I consider; daṇḍam-punishment; arhattama-arpitam-given by You, the supreme worshipable Lord; yam-which; na-neither; mātā-mother; pitā-father; bhrātā-brother; suhṛdaḥ-friends; ca-also; ādiśanti-offer; hi-indeed.
Although a father, mother, brother or friend may sometimes punish one as a well-wisher, they never punish their subordinate like this. But because You are the most worshipable Lord, I regard the punishment You have given me as most exalted.
Punishment meted out by the Supreme Personality of Godhead is accepted by the devotee as the greatest mercy.
tat te 'nukampāṁ susamīkṣamāṇo
bhuñjāna evātma-kṛtaṁ vipākam
hṛd-vāg-vapurbhir vidadhan namas te
jīveta yo mukti-pade sa dāya-bhāk
"One who seeks Your compassion and thus tolerates all kinds of adverse conditions due to the karma of his past deeds, who engages always in Your devotional service with his mind, words and body, and who always offers obeisances to You is certainly a bona fide candidate for liberation." (Bhāg. 10.14.8) A devotee knows that so-called punishment by the Supreme Personality of Godhead is only His favor to correct His devotee and bring him to the right path. Therefore the punishment awarded by the Supreme Personality of Godhead cannot be compared to even the greatest benefit awarded by one's material father, mother, brother or friend.
TEXT 5
tvaṁ nūnam asurāṇāṁ naḥ
parokṣaḥ paramo guruḥ
yo no 'neka-madāndhānāṁ
vibhraṁśaṁ cakṣur ādiśat
SYNONYMS
tvam-Your Lordship; nūnam-indeed; asurāṇām-of the demons; naḥ-as we are; parokṣaḥ-indirect; paramaḥ-the supreme; guruḥ-spiritual master; yaḥ-Your Lordship; naḥ-of us; aneka-many; mada-andhānām-blinded by material opulences; vibhraṁśam-destroying our false prestige; cakṣuḥ-the eye of knowledge; ādiśat-gave.
Since Your Lordship is indirectly the greatest well-wisher of us demons, You act for our best welfare by posing as if our enemy. Because demons like us always aspire for a position of false prestige, by chastising us You give us the eyes by which to see the right path.
Bali Mahārāja considered the Supreme Personality of Godhead a better friend to the demons than to the demigods. In the material world, the more one gets material possessions, the more he becomes blind to spiritual life. The demigods are devotees of the Lord for the sake of material possessions, but although the demons apparently do not have the Supreme Personality of Godhead on their side, He always acts as their well-wisher by depriving them of their positions of false prestige. By false prestige one is misguided, so the Supreme Lord takes away their position of false prestige as a special favor.
TEXTS 6–7
yasmin vairānubandhena
vyūḍhena vibudhetarāḥ
bahavo lebhire siddhiṁ
yām u haikānta-yoginaḥ
tenāhaṁ nigṛhīto 'smi
bhavatā bhūri-karmaṇā
baddhaś ca vāruṇaiḥ pāśair
nātivrīḍe na ca vyathe
SYNONYMS
yasmin-unto You; vaira-anubandhena-by continuously treating as an enemy; vyūḍhena-firmly fixed by such intelligence; vibudha-itarāḥ-the demons (those other than the demigods); bahavaḥ-many of them; lebhire-achieved; siddhim-perfection; yām-which; u ha-it is well known; ekānta-yoginaḥ-equal to the achievements of the greatly successful mystic yogīs; tena-therefore; aham-I; nigṛhītaḥ asmi-although I am being punished; bhavatā-by Your Lordship; bhūri-karmaṇā-who can do many wonderful things; baddhaḥ ca-I am arrested and bound; vāruṇaiḥ pāśaiḥ-by the ropes of Varuṇa; na ati-vrīḍe-I am not at all ashamed of this; na ca vyathe-nor am I suffering very much.
Many demons who were continuously inimical toward You finally achieved the perfection of great mystic yogīs. Your Lordship can perform one work to serve many purposes, and consequently, although You have punished me in many ways, I do not feel ashamed of having been arrested by the ropes of Varuṇa, nor do I feel aggrieved.
Bali Mahārāja appreciated the Lord's mercy not only upon him but upon many other demons. Because this mercy is liberally distributed, the Supreme Lord is called all-merciful. Bali Mahārāja was indeed a fully surrendered devotee, but even some demons who were not at all devotees but merely enemies of the Lord attained the same exalted position achieved by many mystic yogīs. Thus Bali Mahārāja could understand that the Lord had some hidden purpose in punishing him. Consequently he was neither unhappy nor ashamed because of the awkward position in which he had been put by the Supreme Personality of Godhead.
TEXT 8
pitāmaho me bhavadīya-sammataḥ
prahrāda āviṣkṛta-sādhu-vādaḥ
bhavad-vipakṣeṇa vicitra-vaiśasaṁ
samprāpitas tvaṁ paramaḥ sva-pitrā
SYNONYMS
pitāmahaḥ-grandfather; me-my; bhavadīya-sammataḥ-approved by the devotees of Your Lordship; prahrādaḥ-Prahlāda Mahārāja; āviṣkṛta-sādhu-vādaḥ-famous, being celebrated everywhere as a devotee; bhavat-vipakṣeṇa-simply going against You; vicitra-vaiśasam-inventing different kinds of harassments; samprāpitaḥ-suffered; tvam-You; paramaḥ-the supreme shelter; sva-pitrā-by his own father.
My grandfather Prahlāda Mahārāja is famous, being recognized by all Your devotees. Although harassed in many ways by his father, Hiraṇyakaśipu, he still remained faithful, taking shelter at Your lotus feet.
A pure devotee like Prahlāda Mahārāja, although harassed circumstantially in many ways, never gives up the shelter of the Supreme Personality of Godhead to take shelter of anyone else. A pure devotee never complains against the mercy of the Supreme Personality of Godhead. A vivid example is Prahlāda Mahārāja. Examining the life of Prahlāda Mahārāja, we can see how severely he was harassed by his own father, Hiraṇyakaśipu, yet he did not divert his attention from the Lord even to the smallest extent. Bali Mahārāja, following in the footsteps of his grandfather Prahlāda Mahārāja, remained fixed in his devotion to the Lord, despite the Lord's having punished him.
TEXT 9
kim ātmanānena jahāti yo 'ntataḥ
kiṁ riktha-hāraiḥ svajanākhya-dasyubhiḥ
kiṁ jāyayā saṁsṛti-hetu-bhūtayā
martyasya gehaiḥ kim ihāyuṣo vyayaḥ
SYNONYMS
kim-what is the use; ātmanā anena-of this body; jahāti-gives up; yaḥ-which (body); antataḥ-at the end of life; kim-what is the use; riktha-hāraiḥ-the plunderers of wealth; svajana-ākhya-dasyubhiḥ-they who are actually plunderers but who pass by the name of relatives; kim-what is the use; jāyayā-of a wife; saṁsṛti-hetu-bhūtayā-who is the source of increasing material conditions; martyasya-of a person sure to die; gehaiḥ-of houses, family and community; kim-what is the use; iha-in which house; āyuṣaḥ-of the duration of life; vyayaḥ-simply wasting.
What is the use of the material body, which automatically leaves its owner at the end of life? And what is the use of all one's family members, who are actually plunderers taking away money that is useful for the service of the Lord in spiritual opulence? What is the use of a wife? She is only the source of increasing material conditions. And what is the use of family, home, country and community? Attachment for them merely wastes the valuable energy of one's lifetime.
The Supreme Personality of Godhead, Kṛṣṇa, advises, sama-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: "Give up all other varieties of religion and just surrender unto Me." The common man does not appreciate such a statement by the Supreme Personality of Godhead because he thinks that during his lifetime his family, society, country, body and relatives are everything. Why should one give up any one of them and take shelter of the Supreme Personality of Godhead? But from the behavior of great personalities like Prahlāda Mahārāja and Bali Mahārāja we understand that surrendering to the Lord is the right action for an intelligent person. Prahlāda Mahārāja took shelter of Viṣṇu against the will of his father. Similarly, Bali Mahārāja took shelter of Vāmanadeva against the will of his spiritual master, Śukrācārya, and all the leading demons. People may be surprised that devotees like Prahlāda Mahārāja and Bali Mahārāja could seek shelter of the side of the enemy, giving up the natural affinity for family, hearth and home. In this connection, Bali Mahārāja explains that the body, which is the center of all material activities, is also a foreign element. Even though we want to keep the body fit and helpful to our activities, the body cannot continue eternally. Although I am the soul, which is eternal, after using the body for some time I have to accept another body (tathā dehāntara-prāptiḥ), according to the laws of nature, unless I render some service with the body for advancement in devotional service. One should not use the body for any other purpose. One must know that if he uses the body for any other purpose he is simply wasting time, for as soon as the time is ripe, the soul will automatically leave the body.
We are very interested in society, friendship and love, but what are they? Those in the garb of friends and relatives merely plunder the hard-earned money of the bewildered soul. Everyone is affectionate toward his wife and is attached to her, but what is this wife? The wife is called strī, which means, "one who expands the material condition." If a person lives without a wife, his material conditions are less extensive. As soon as one marries and is connected with a wife, his material necessities increase.
puṁsaḥ striyā mithunī-bhāvam etaṁ
tayor mitho hṛdaya-granthim āhuḥ
ato gṛha-kṣetra-sutāpta-vittair
janasya moho 'yam ahaṁ mameti
"The attraction between male and female is the basic principle of material existence. On the basis of this misconception, which ties together the hearts of the male and female, one becomes attracted to his body, home, property, children, relatives and wealth. In this way one increases life's illusions and thinks in terms of 'I and mine.' " (Bhāg. 5.5.8) Human life is meant for self-realization, not for increasing unwanted things. Actually, a wife increases unwanted things. One's lifetime, one's home and everything one has, if not properly used in the service of the Lord, are all sources of material conditions of perpetual suffering under the threefold miseries (adhyātmika, adhibhautika and adhidaivika). Unfortunately, there is no institution in human society for education on this subject. People are kept in darkness about the goal of life, and thus there is a continuous struggle for existence. We speak of "survival of the fittest," but no one survives, for no one is free under material conditions.
TEXT 10
itthaṁ sa niścitya pitāmaho mahān
agādha-bodho bhavataḥ pāda-padmam
dhruvaṁ prapede hy akutobhayaṁ janād
bhītaḥ svapakṣa-kṣapaṇasya sattama
SYNONYMS
ittham-because of this (as stated above); saḥ-he, Prahlāda Mahārāja; niścitya-definitely deciding on this point; pitāmahaḥ-my grandfather; mahān-the great devotee; agādha-bodhaḥ-my grandfather, who received unlimited knowledge because of his devotional service; bhavataḥ-of Your Lordship; pāda-padmam-the lotus feet; dhruvam-the infallible, eternal shelter; prapede-surrendered; hi-indeed; akutaḥ-bhayam-completely free of fear; janāt-from ordinary common people; bhītaḥ-being afraid; svapakṣa-kṣapaṇasya-of Your Lordship, who kill the demons on our own side; sat-tama-O best of the best.
My grandfather, the best of all men, who achieved unlimited knowledge and was worshipable for everyone, was afraid of the common men in this world. Being fully convinced of the substantiality afforded by shelter at Your lotus feet, He took shelter of Your lotus feet, against the will of his father and demoniac friends, who were killed by Your own self.
TEXT 11
athāham apy ātma-ripos tavāntikaṁ
daivena nītaḥ prasabhaṁ tyājita-śrīḥ
idaṁ kṛtāntāntika-varti jīvitaṁ
yayādhruvaṁ stabdha-matir na budhyate
SYNONYMS
atha-therefore; aham-I; api-also; ātma-ripoḥ-who are the traditional enemy of the family; tava-of Your good self; antikam-the shelter; daivena-by providence; nītaḥ-brought in; prasabham-by force; tyājita-bereft of; śrīḥ-all opulence; idam-this philosophy of life; kṛta-anta-antika-varti-always given the facility for death; jīvitam-the duration of life; yayā-by such material opulence; adhruvam-as temporary; stabdha-matiḥ-such an unintelligent person; na budhyate-cannot understand.
Only by providence have I been forcibly brought under Your lotus feet and deprived of all my opulence. Because of the illusion created by temporary opulence, people in general, who live under material conditions, facing accidental death at every moment, do not understand that this life is temporary. Only by providence have I been saved from that condition.
Bali Mahārāja appreciated the actions of the Supreme Personality of Godhead, although all the members of the demoniac families except Prahlāda Mahārāja and Bali Mahārāja considered Viṣṇu their eternal traditional enemy. As described by Bali Mahārāja, Lord Viṣṇu was actually not the enemy of the family but the best friend of the family. The principle of this friendship has already been stated. Yasyāham anugṛhnāmi hariṣye tad-dhanaṁ śanaiḥ: the Lord bestows special favor upon His devotee by taking away all his material opulences. Bali Mahārāja appreciated this behavior by the Lord. Therefore he said, daivena nītaḥ prasabhaṁ tyājita-śrīḥ: "It is to bring me to the right platform of eternal life that You have put me into these circumstances."
Actually, everyone should fear the so-called society, friendship and love for which he works so hard all day and night. As indicated by Bali Mahārāja by the words janād bhītaḥ, every devotee in Kṛṣṇa consciousness should always be afraid of the common man engaged in pursuing material prosperity. Such a person is described as pramatta, a madman chasing the will-o'-the-wisp. Such men do not know that after a hard struggle for life one must change his body, with no certainty of what kind of body he will receive next. Those who are completely established in Kṛṣṇa conscious philosophy and who therefore understand the aim of life will never take to the activities of the materialistic dog race. But if a sincere devotee somehow does fall down, the Lord corrects him and saves him from gliding down to the darkest region of hellish life.
adānta-gobhir viśatāṁ tamisraṁ
punaḥ punaś carvita-carvaṇānām
(Bhāg. 7.5.30)
The materialistic way of life is nothing but the repeated chewing of that which has already been chewed. Although there is no profit in such a life, people are enamored of it because of uncontrolled senses. Nūnaṁ pramattaḥ kurute vikarma [SB 5.5.4]. Because of uncontrolled senses, people fully engage in sinful activities by which they get a body full of suffering. Bali Mahārāja appreciated how the Lord had saved him from such a bewildered life of ignorance. He therefore said that his intelligence had been stunned. Stabdha-matir na budhyate. He could not understand how the Supreme Personality of Godhead favors His devotees by forcibly stopping their materialistic activities.
TEXT 12
śrī-śuka uvāca
tasyetthaṁ bhāṣamāṇasya
prahrādo bhagavat-priyaḥ
ājagāma kuru-śreṣṭha
rākā-patir ivotthitaḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; tasya-Bali Mahārāja; ittham-in this way; bhāṣamāṇasya-while describing his fortunate position; prahrādaḥ-Mahārāja Prahlāda, his grandfather; bhagavat-priyaḥ-the most favored devotee of the Supreme Personality of Godhead; ājagāma-appeared there; kuru-śreṣṭha-O best of the Kurus, Mahārāja Parīkṣit; rākā-patiḥ-the moon; iva-like; utthitaḥ-having risen.
Śukadeva Gosvāmī said: O best of the Kurus, while Bali Mahārāja was describing his fortunate position in this way, the most dear devotee of the Lord, Prahlāda Mahārāja, appeared there, like the moon rising in the nighttime.
TEXT 13
tam indra-senaḥ sva-pitāmahaṁ śriyā
virājamānaṁ nalināyatekṣaṇam
prāṁśuṁ piśaṅgāmbaram añjana-tviṣaṁ
pralamba-bāhuṁ śubhagarṣabham aikṣata
SYNONYMS
tam-that Prahlāda Mahārāja; indra-senaḥ-Bali Mahārāja, who now possessed all the military force of Indra; sva-pitāmaham-unto his grandfather; śriyā-present with all beautiful features; virājamānam-standing there; nalina-āyata-īkṣaṇam-with eyes as broad as the petals of a lotus; prāṁśum-a very beautiful body; piśaṅga-ambaram-dressed in yellow garments; añjana-tviṣam-with his body resembling black ointment for the eyes; pralamba-bāhum-very long arms; śubhaga-ṛṣabham-the best of all auspicious persons; aikṣata-he saw.
Then Bali Mahārāja saw his grandfather Prahlāda Mahārāja, the most fortunate personality, whose dark body resembled black ointment for the eyes. His tall, elegant figure was dressed in yellow garments, he had long arms, and his beautiful eyes were like the petals of a lotus. He was very dear and pleasing to everyone.
TEXT 14
tasmai balir vāruṇa-pāśa-yantritaḥ
samarhaṇaṁ nopajahāra pūrvavat
nanāma mūrdhnāśru-vilola-locanaḥ
sa-vrīḍa-nīcīna-mukho babhūva ha
SYNONYMS
tasmai-unto Prahlāda Mahārāja; baliḥ-Bali Mahārāja; vāruṇa-pāśa-yantritaḥ-being bound by the ropes of Varuṇa; samarhaṇam-befitting respect; na-not; upajahāra-offered; pūrva-vat-like before; nanāma-he offered obeisances; mūrdhnā-with the head; aśru-vilola-locanaḥ-eyes inundated with tears; sa-vrīḍa-with shyness; nīcīna-downward; mukhaḥ-face; babhūva ha-he so became.
Being bound by the ropes of Varuṇa, Bali Mahārāja could not offer befitting respect to Prahlāda Mahārāja as he had before. Rather, he simply offered respectful obeisances with his head, his eyes being inundated with tears and his face lowered in shame.
Since Bali Mahārāja had been arrested by Lord Vāmanadeva, he was certainly to be considered an offender. Bali Mahārāja seriously felt that he was an offender to the Supreme Personality of Godhead. Certainly Prahlāda Mahārāja would not like this. Therefore Bali Mahārāja was ashamed and hung his head.
TEXT 15
sa tatra hāsīnam udīkṣya sat-patiṁ
hariṁ sunandādy-anugair upāsitam
upetya bhūmau śirasā mahā-manā
nanāma mūrdhnā pulakāśru-viklavaḥ
SYNONYMS
saḥ-Prahlāda Mahārāja; tatra-there; ha āsīnam-seated; udīkṣya-after seeing; sat-patim-the Supreme Personality of Godhead, master of the liberated souls; harim-Lord Hari; sunanda-ādi-anugaiḥ-by His followers, like Sunanda; upāsitam-being worshiped; upetya-reaching nearby; bhūmau-on the ground; śirasā-with his head (bowed down); mahā-manāḥ-the great devotee; nanāma-offered obeisances; mūrdhnā-with his head; pulaka-aśru-viklavaḥ-agitated by tears of jubilation.
When the great personality Prahlāda Mahārāja saw that the Supreme Lord was sitting there, surrounded and worshiped by His intimate associates like Sunanda, he was overwhelmed with tears of jubilation. Approaching the Lord and falling to the ground, he offered obeisances to the Lord with his head.
TEXT 16
śrī-prahrāda uvāca
tvayaiva dattaṁ padam aindram ūrjitaṁ
hṛtaṁ tad evādya tathaiva śobhanam
manye mahān asya kṛto hy anugraho
vibhraṁśito yac chriya ātma-mohanāt
SYNONYMS
śrī-prahrādaḥ uvāca-Prahlāda Mahārāja said; tvayā-by Your Lordship; eva-indeed; dattam-which had been given; padam-this position; aindram-of the King of heaven; ūrjitam-very, very great; hṛtam-has been taken away; tat-that; eva-indeed; adya-today; tathā-as; eva-indeed; śobhanam-beautiful; manye-I consider; mahān-very great; asya-of him (Bali Mahārāja); kṛtaḥ-has been done by You; hi-indeed; anugrahaḥ-mercy; vibhraṁśitaḥ-being bereft of; yat-because; śriyaḥ-from that opulence; ātma-mohanāt-which was covering the process of self-realization.
Prahlāda Mahārāja said: My Lord, it is Your Lordship who gave this Bali the very great opulence of the post of heavenly king, and now, today, it is You who have taken it all away. I think You have acted with equal beauty in both ways. Because his exalted position as King of heaven was putting him in the darkness of ignorance, You have done him a very merciful favor by taking away all his opulence.
As it is said, yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ (Bhāg. 10.88.8). It is by the mercy of the Lord that one gets all material opulence, but if such material opulence causes one to become puffed up and forget the process of self-realization, the Lord certainly takes all the opulence away. The Lord bestows mercy upon His devotee by helping him find out his constitutional position. For that purpose, the Lord is always ready to help the devotee in every way. But material opulence is sometimes dangerous because it diverts one's attention to false prestige by giving one the impression that he is the owner and master of everything he surveys, although actually this is not the fact. To protect the devotee from such a misunderstanding, the Lord, showing special mercy, sometimes takes away his material possessions. Yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ.
TEXT 17
yayā hi vidvān api muhyate yatas
tat ko vicaṣṭe gatim ātmano yathā
tasmai namas te jagad-īśvarāya vai
nārāyaṇāyākhila-loka-sākṣiṇe
SYNONYMS
yayā-by which material opulence; hi-indeed; vidvān api-even a person fortunately advanced in education; muhyate-becomes bewildered; yataḥ-self-controlled; tat-that; kaḥ-who; vicaṣṭe-can search for; gatim-the progress; ātmanaḥ-of the self; yathā-properly; tasmai-unto Him; namaḥ-I offer my respectful obeisances; te-unto You; jagat-īśvarāya-unto the Lord of the universe; vai-indeed; nārāyaṇāya-unto His Lordship Nārāyaṇa; akhila-loka-sākṣiṇe-who are the witness of all creation.
Material opulence is so bewildering that it makes even a learned, self-controlled man forget to search for the goal of self-realization. But the Supreme Personality of Godhead, Nārāyaṇa, the Lord of the universe, can see everything by His will. Therefore I offer my respectful obeisances unto Him.
The words ko vicaṣṭe gatim ātmano yathā indicate that when one is puffed up by the false prestige of possessing material opulence, he certainly neglects the goal of self-realization. This is the position of the modern world. Because of so-called scientific improvements in material opulence, people have entirely given up the path of self-realization. Practically no one is interested in God, one's relationship with God or how one should act. Modern men have altogether forgotten such questions because they are mad for material possessions. If this kind of civilization continues, the time will soon come when the Supreme Personality of Godhead will take away all the material opulences. Then people will come to their senses.
TEXT 18
śrī-śuka uvāca
tasyānuśṛṇvato rājan
prahrādasya kṛtāñjaleḥ
hiraṇyagarbho bhagavān
uvāca madhusūdanam
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; tasya-of Prahlāda Mahārāja; anuśṛṇvataḥ-so that he could hear; rājan-O King Parīkṣit; prahrādasya-of Prahlāda Mahārāja; kṛta-añjaleḥ-who was standing with folded hands; hiraṇyagarbhaḥ-Lord Brahmā; bhagavān-the most powerful; uvāca-said; madhusūdanam-unto Madhusūdana, the Personality of Godhead.
Śukadeva Gosvāmī continued: O King Parīkṣit, Lord Brahmā then began to speak to the Supreme Personality of Godhead, within the hearing of Prahlāda Mahārāja, who stood nearby with folded hands.
TEXT 19
baddhaṁ vīkṣya patiṁ sādhvī
tat-patnī bhaya-vihvalā
prāñjaliḥ praṇatopendraṁ
babhāṣe 'vāṅ-mukhī nṛpa
SYNONYMS
baddham-arrested; vīkṣya-seeing; patim-her husband; sādhvī-the chaste woman; tat-patnī-Bali Mahārāja's wife; bhaya-vihvalā-being very disturbed by fear; prāñjaliḥ-with folded hands; praṇatā-having offered obeisances; upendram-unto Vāmanadeva; babhāṣe-addressed; avāk-mukhī-with face downward; nṛpa-O Mahārāja Parīkṣit.
But Bali Mahārāja's chaste wife, afraid and aggrieved at seeing her husband arrested, immediately offered obeisances to Lord Vāmanadeva [Upendra]. She folded her hands and spoke as follows.
Although Lord Brahmā was speaking, he had to stop for a while because Bali Mahārāja's wife, Vindhyāvali, who was very agitated and afraid, wanted to say something.
TEXT 20
śrī-vindhyāvalir uvāca
krīḍārtham ātmana idaṁ tri-jagat kṛtaṁ te
svāmyaṁ tu tatra kudhiyo 'para īśa kuryuḥ
kartuḥ prabhos tava kim asyata āvahanti
tyakta-hriyas tvad-avaropita-kartṛ-vādāḥ
SYNONYMS
śrī-vindhyāvaliḥ uvāca-Vindhyāvali, the wife of Bali Mahārāja, said; krīḍā-artham-for the sake of pastimes; ātmanaḥ-of Yourself; idam-this; tri-jagat-the three worlds (this universe); kṛtam-was created; te-by You; svāmyam-proprietorship; tu-but; tatra-thereon; kudhiyaḥ-foolish rascals; apare-others; īśa-O my Lord; kuryuḥ-have established; kartuḥ-for the supreme creator; prabhoḥ-for the supreme maintainer; tava-for Your good self; kim-what; asyataḥ-for the supreme annihilator; āvahanti-they can offer; tyakta-hriyaḥ-shameless, without intelligence; tvat-by You; avaropita-falsely imposed because of a poor fund of knowledge; kartṛ-vādāḥ-the proprietorship of such foolish agnostics.
Śrīmatī Vindhyāvali said: O my Lord, You have created the entire universe for the enjoyment of Your personal pastimes, but foolish, unintelligent men have claimed proprietorship for material enjoyment. Certainly they are shameless agnostics. Falsely claiming proprietorship, they think they can give charity and enjoy. In such a condition, what good can they do for You, who are the independent creator, maintainer and annihilator of this universe?
Bali Mahārāja's wife, who was most intelligent, supported the arrest of her husband and accused him of having no intelligence because he had claimed proprietorship of the property of the Lord. Such a claim is a sign of demoniac life. Although the demigods, who are officials appointed by the Lord for management, are attached to materialistic enjoyment, they never claim to be proprietors of the universe, for they know that the actual proprietor of everything is the Supreme Personality of Godhead. This is the qualification of the demigods. But the demons, instead of accepting the exclusive proprietorship of the Supreme Personality of Godhead, claim the property of the universe for themselves through demarcations of nationalism. "This part is mine, and that part is yours," they say. "This part I can give in charity, and this part I can keep for my enjoyment." These are all demoniac conceptions. This is described in Bhagavad-gītā (16.13): idam adya mayā labdham imaṁ prāpsye manoratham. "Thus far I have acquired so much money and land. Now I have to add more and more. In this way I shall be the greatest proprietor of everything. Who can compete with me?" These are all demoniac conceptions.
Bali Mahārāja's wife accused Bali Mahārāja by saying that although the Supreme Personality of Godhead had arrested him, showing him extraordinary mercy, and although Bali Mahārāja was offering his body to the Supreme Lord for the Lord's third step, he was still in the darkness of ignorance. Actually the body did not belong to him, but because of his long-standing demoniac mentality he could not understand this. He thought that since he had been defamed for his inability to fulfill his promise of charity, and since the body belonged to him, he would free himself from defamation by offering his body. Actually, however, the body does not belong to anyone but the Supreme Personality of Godhead, by whom the body is given. As stated in Bhagavad-gītā (18.61):
īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā
The Lord is situated in the core of everyone's heart, and, according to the material desires of the living entity, the Lord offers a particular type of machine-the body-through the agency of the material energy. The body actually does not belong to the living entity; it belongs to the Supreme Personality of Godhead. Under the circumstances, how could Bali Mahārāja claim that the body belonged to him?
Thus Vindhyāvali, Bali Mahārāja's intelligent wife, prayed that her husband be released, by the Lord's causeless mercy. Otherwise, Bali Mahārāja was nothing but a shameless demon, specifically described as tyakta-hriyas tvad-avaropita-kartṛ-vādāḥ, a foolish person claiming proprietorship over the property of the Supreme Person. In the present age, Kali-yuga, the number of such shameless men, who are agnostics disbelieving in the existence of God, has increased. Trying to defy the authority of the Supreme Personality of Godhead, so-called scientists, philosophers and politicians manufacture plans and schemes for the destruction of the world. They cannot do anything good for the world, and unfortunately, because of Kali-yuga, they have plunged the affairs of the world into mismanagement. Thus there is a great need for the Kṛṣṇa consciousness movement for the benefit of innocent people who are being carried away by propaganda of such demons. If the present status quo is allowed to continue, people will certainly suffer more and more under the leadership of these demoniac agnostics.
TEXT 21
śrī-brahmovāca
bhūta-bhāvana bhūteśa
deva-deva jaganmaya
muñcainaṁ hṛta-sarvasvaṁ
nāyam arhati nigraham
SYNONYMS
śrī-brahmā uvāca-Lord Brahmā said; bhūta-bhāvana-O Supreme Being, well-wisher of everyone, who can cause one to flourish; bhūta-īśa-O master of everyone; deva-deva-O worshipable Deity of the demigods; jagat-maya-O all-pervading one; muñca-please release; enam-this poor Bali Mahārāja; hṛta-sarvasvam-now bereft of everything; na-not; ayam-such a poor man; arhati-deserves; nigraham-punishment.
Lord Brahmā said: O well-wisher and master of all living entities, O worshipable Deity of all the demigods, O all-pervading Personality of Godhead, now this man has been sufficiently punished, for You have taken everything. Now You can release him. He does not deserve to be punished more.
When Lord Brahmā saw that Prahlāda Mahārāja and Vindhyāvali had already approached the Lord to ask mercy for Bali Mahārāja, he joined them and recommended Bali Mahārāja's release on the grounds of worldly calculations.
TEXT 22
kṛtsnā te 'nena dattā bhūr
lokāḥ karmārjitāś ca ye
niveditaṁ ca sarvasvam
ātmāviklavayā dhiyā
SYNONYMS
kṛtsnāḥ-all; te-unto You; anena-by Bali Mahārāja; dattāḥ-have been given or returned; bhūḥ lokāḥ-all land and all planets; karma-arjitāḥ ca-whatever he achieved by his pious activities; ye-all of which; niveditam ca-have been offered to You; sarvasvam-everything he possessed; ātmā-even his body; aviklavayā-without hesitation; dhiyā-by such intelligence.
Bali Mahārāja had already offered everything to Your Lordship. Without hesitation, he has offered his land, the planets and whatever else he earned by his pious activities, including even his own body.
TEXT 23
yat-pādayor aśaṭha-dhīḥ salilaṁ pradāya
dūrvāṅkurair api vidhāya satīṁ saparyām
apy uttamāṁ gatim asau bhajate tri-lokīṁ
dāśvān aviklava-manāḥ katham ārtim ṛcchet
SYNONYMS
yat-pādayoḥ-at the lotus feet of Your Lordship; aśaṭha-dhīḥ-a great-minded person who is without duplicity; salilam-water; pradāya-offering; dūrvā-with fully grown grass; aṅkuraiḥ-and with buds of flowers; api-although; vidhāya-offering; satīm-most exalted; saparyām-with worship; api-although; uttamām-the most highly elevated; gatim-destination; asau-such a worshiper; bhajate-deserves; tri-lokīm-the three worlds; dāśvān-giving to You; aviklava-manāḥ-without mental duplicity; katham-how; ārtim-the distressed condition of being arrested; ṛcchet-he deserves.
By offering even water, newly grown grass, or flower buds at Your lotus feet, those who maintain no mental duplicity can achieve the most exalted position within the spiritual world. This Bali Mahārāja, without duplicity, has now offered everything in the three worlds. How then can he deserve to suffer from arrest?
In Bhagavad-gītā (9.26) it is stated:
patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ
The Supreme Personality of Godhead is so kind that if an unsophisticated person, with devotion and without duplicity, offers at the lotus feet of the Lord a little water, a flower, a fruit or a leaf, the Lord accepts it. Then the devotee is promoted to Vaikuṇṭha, the spiritual world. Brahmā drew the Lord's attention to this subject and requested that He release Bali Mahārāja, who was suffering, being bound by the ropes of Varuṇa, and who had already given everything, including the three worlds and whatever he possessed.
TEXT 24
śrī-bhagavān uvāca
brahman yam anugṛhṇāmi
tad-viśo vidhunomy aham
yan-madaḥ puruṣaḥ stabdho
lokaṁ māṁ cāvamanyate
SYNONYMS
śrī-bhagavān uvāca-the Supreme Personality of Godhead said; brahman-O Lord Brahmā; yam-unto anyone to whom; anugṛhṇāmi-I show My mercy; tat-his; viśaḥ-material opulence or riches; vidhunomi-take away; aham-I; yat-madaḥ-having false prestige due to this money; puruṣaḥ-such a person; stabdhaḥ-being dull-minded; lokam-the three worlds; mām ca-unto Me also; avamanyate-derides.
The Supreme Personality of Godhead said: My dear Lord Brahmā, because of material opulence a foolish person becomes dull-witted and mad. Thus he has no respect for anyone within the three worlds and defies even My authority. To such a person I show special favor by first taking away all his possessions.
A civilization that has become godless because of material advancement in opulence is extremely dangerous. Because of great opulence, a materialist becomes so proud that he has no regard for anyone and even refuses to accept the authority of the Supreme Personality of Godhead. The result of such a mentality is certainly very dangerous. To show special favor, the Lord sometimes makes an example of someone like Bali Mahārāja, who was now bereft of all his possessions.
TEXT 25
yadā kadācij jīvātmā
saṁsaran nija-karmabhiḥ
nānā-yoniṣv anīśo 'yaṁ
pauruṣīṁ gatim āvrajet
SYNONYMS
yadā-when; kadācit-sometimes; jīva-ātmā-the living entity; saṁsaran-rotating in the cycle of birth and death; nija-karmabhiḥ-because of his own fruitive activities; nānā-yoniṣu-in different species of life; anīśaḥ-not independent (completely under the control of material nature); ayam-this living entity; pauruṣīm gatim-the situation of being human; āvrajet-wants to obtain.
While rotating in the cycle of birth and death again and again in different species because of his own fruitive activities, the dependent living entity, by good fortune, may happen to become a human being. This human birth is very rarely obtained.
The Supreme Personality of Godhead is fully independent. Thus it is not always a fact that a living being's loss of all opulence is a sign of the Supreme Lord's mercy upon him. The Lord can act any way He likes. He may take away one's opulence, or He may not. There are varieties of forms of life, and the Lord treats them according to the circumstances, as He chooses. Generally it is to be understood that the human form of life is one of great responsibility.
puruṣaḥ prakṛti-stho hi
bhuṅkte prakṛtijān guṇān
kāraṇaṁ guṇa-saṅgo 'sya
sad-asad-yoni-janmasu
"The living entity in material nature follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil amongst various species." (Bg. 13.22) After thus rotating through many, many forms of life in the cycle of birth and death, the living being gets a chance for a human form. Therefore every human being, especially one belonging to a civilized nation or culture, must be extremely responsible in his activities. He should not risk degradation in the next life. Because the body will change (tathā dehāntara-prāptir), we should be extremely careful. To see to the proper use of life is the purpose of Kṛṣṇa consciousness. The foolish living entity declares freedom from all control, but factually he is not free; he is fully under the control of material nature. He must therefore be most careful and responsible in the activities of his life.
TEXT 26
janma-karma-vayo-rūpa-
vidyaiśvarya-dhanādibhiḥ
yady asya na bhavet stambhas
tatrāyaṁ mad-anugrahaḥ
SYNONYMS
janma-by birth in an aristocratic family; karma-by wonderful activities, pious activities; vayaḥ-by age, especially youth, when one is capable of doing many things; rūpa-by personal beauty, which attracts everyone; vidyā-by education; aiśvarya-by opulence; dhana-by wealth; ādibhiḥ-by other opulences also; yadi-if; asya-of the possessor; na-not; bhavet-there is; stambhaḥ-pride; tatra-in such a condition; ayam-a person; mat-anugrahaḥ-should be considered to have received My special mercy.
If a human being is born in an aristocratic family or a higher status of life, if he performs wonderful activities, if he is youthful, if he has personal beauty, a good education and good wealth, and if he is nonetheless not proud of his opulences, it is to be understood that he is especially favored by the Supreme Personality of Godhead.
When in spite of possessing all these opulences a person is not proud, this means that he is fully aware that all his opulences are due to the mercy of the Supreme Personality of Godhead. He therefore engages all his possessions in the service of the Lord. A devotee knows very well that everything, even his body, belongs to the Supreme Lord. If one lives perfectly in such Kṛṣṇa consciousness, it is to be understood that he is especially favored by the Supreme Personality of Godhead. The conclusion is that one's being deprived of his wealth is not to be considered the special mercy of the Lord. If one continues in his opulent position but does not become unnecessarily proud, falsely thinking that he is the proprietor of everything, this is the Lord's special mercy.
TEXT 27
māna-stambha-nimittānāṁ
janmādīnāṁ samantataḥ
sarva-śreyaḥ-pratīpānāṁ
hanta muhyen na mat-paraḥ
SYNONYMS
māna-of false prestige; stambha-because of this impudence; nimittānām-which are the causes; janma-ādīnām-such as birth in a high family; samantataḥ-taken together; sarva-śreyaḥ-for the supreme benefit of life; pratīpānām-which are impediments; hanta-also; muhyet-becomes bewildered; na-not; mat-paraḥ-My pure devotee.
Although aristocratic birth and other such opulences are impediments to advancement in devotional service because they are causes of false prestige and pride, these opulences never disturb a pure devotee of the Supreme Personality of Godhead.
Devotees like Dhruva Mahārāja, who was given unlimited material opulence, have the special mercy of the Supreme Personality of Godhead. Once Kuvera wanted to give Dhruva Mahārāja a benediction, but although Dhruva Mahārāja could have asked him for any amount of material opulence, he instead begged Kuvera that he might continue his devotional service to the Supreme Personality of Godhead. When a devotee is fixed in his devotional service, there is no need for the Lord to deprive him of his material opulences. The Supreme Personality of Godhead never takes away material opulences achieved because of devotional service, although He sometimes takes away opulences achieved by pious activities. He does this to make a devotee prideless or put him in a better position in devotional service. If a special devotee is meant for preaching but does not give up his family life or material opulences to take to the service of the Lord, the Lord surely takes away his material opulences and establishes him in devotional service. Thus the pure devotee becomes fully engaged in propagating Kṛṣṇa consciousness.
TEXT 28
eṣa dānava-daityānām
agranīḥ kīrti-vardhanaḥ
ajaiṣīd ajayāṁ māyāṁ
sīdann api na muhyati
SYNONYMS
eṣaḥ-this Bali Mahārāja; dānava-daityānām-among the demons and unbelievers; agranīḥ-the foremost devotee; kīrti-vardhanaḥ-the most famous; ajaiṣīt-has already surpassed; ajayām-the insurmountable; māyām-material energy; sīdan-being bereft (of all material opulences); api-although; na-not; muhyati-is bewildered.
Bali Mahārāja has become the most famous among the demons and nonbelievers, for in spite of being bereft of all material opulences, he is fixed in his devotional service.
In this verse, the words sīdann api na muhyati are very important. A devotee is sometimes put into adversity while executing devotional service. In adversity, everyone laments and becomes aggrieved, but by the grace of the Supreme Personality of Godhead, a devotee, even in the worst condition, can understand that he is going through a severe examination by the Personality of Godhead. Bali Mahārāja passed all such examinations, as explained in the following verses.
TEXTS 29–30
kṣīṇa-rikthaś cyutaḥ sthānāt
kṣipto baddhaś ca śatrubhiḥ
jñātibhiś ca parityakto
yātanām anuyāpitaḥ
guruṇā bhartsitaḥ śapto
jahau satyaṁ na suvrataḥ
chalair ukto mayā dharmo
nāyaṁ tyajati satya-vāk
SYNONYMS
kṣīṇa-rikthaḥ-although bereft of all riches; cyutaḥ-fallen; sthānāt-from his superior position; kṣiptaḥ-forcefully thrown away; baddhaḥ ca-and forcefully bound; śatrubhiḥ-by his enemies; jñātibhiḥ ca-and by his family members or relatives; parityaktaḥ-deserted; yātanām-all kinds of suffering; anuyāpitaḥ-unusually severely suffered; guruṇā-by his spiritual master; bhartsitaḥ-rebuked; śaptaḥ-and cursed; jahau-gave up; satyam-truthfulness; na-not; su-vrataḥ-being fixed in his vow; chalaiḥ-pretentiously; uktaḥ-spoken; mayā-by Me; dharmaḥ-the religious principles; na-not; ayam-this Bali Mahārāja; tyajati-does give up; satya-vāk-being true to his word.
Although bereft of his riches, fallen from his original position, defeated and arrested by his enemies, rebuked and deserted by his relatives and friends, although suffering the pain of being bound and although rebuked and cursed by his spiritual master, Bali Mahārāja, being fixed in his vow, did not give up his truthfulness. It was certainly with pretension that I spoke about religious principles, but he did not give up religious principles, for he is true to his word.
Bali Mahārāja passed the severe test put before him by the Supreme Personality of Godhead. This is further proof of the Lord's mercy toward His devotee. The Supreme Personality of Godhead sometimes puts a devotee to severe tests that are almost unbearable. One could hardly even live under the conditions forced upon Bali Mahārāja. That Bali Mahārāja endured all these severe tests and austerities is the mercy of the Supreme Lord. The Lord certainly appreciates the devotee's forbearance, and it is recorded for the future glorification of the devotee. This was not an ordinary test. As described in this verse, hardly anyone could survive such a test, but for the future glorification of Bali Mahārāja, one of the mahājanas, the Supreme Personality of Godhead not only tested him but also gave him the strength to tolerate such adversity. The Lord is so kind to His devotee that when severely testing him the Lord gives him the necessary strength to be tolerant and continue to remain a glorious devotee.
TEXT 31
eṣa me prāpitaḥ sthānaṁ
duṣprāpam amarair api
sāvarṇer antarasyāyaṁ
bhavitendro mad-āśrayaḥ
SYNONYMS
eṣaḥ-Bali Mahārāja; me-by Me; prāpitaḥ-has achieved; sthānam-a place; duṣprāpam-extremely difficult to obtain; amaraiḥ api-even by the demigods; sāvarṇeḥ antarasya-during the period of the Manu known as Sāvarṇi; ayam-this Bali Mahārāja; bhavitā-will become; indraḥ-the lord of the heavenly planet; mat-āśrayaḥ-completely under My protection.
The Lord continued: Because of his great tolerance, I have given him a place not obtainable even by the demigods. He will become King of the heavenly planets during the period of the Manu known as Sāvarṇi.
This is the mercy of the Supreme Personality of Godhead. Even if the Lord takes away a devotee's material opulences, the Lord immediately offers him a position of which the demigods cannot even dream. There are many examples of this in the history of devotional service. One of them is the opulence of Sudāmā Vipra. Sudāmā Vipra suffered severe material scarcity, but he was not disturbed and did not deviate from devotional service. Thus he was ultimately given an exalted position by the mercy of Lord Kṛṣṇa. Here the word mad-āśrayaḥ is very significant. Because the Lord wanted to give Bali Mahārāja the exalted position of Indra, the demigods might naturally have been envious of him and might have fought to disturb his position. But the Supreme Personality of Godhead assured Bali Mahārāja that he would always remain under the Lord's protection (mad-āśrayaḥ).
TEXT 32
tāvat sutalam adhyāstāṁ
viśvakarma-vinirmitam
yad ādhayo vyādhayaś ca
klamas tandrā parābhavaḥ
nopasargā nivasatāṁ
sambhavanti mamekṣayā
SYNONYMS
tāvat-as long as you are not in the post of Lord Indra; sutalam-in the planet known as Sutala; adhyāstām-go live there and occupy the place; viśvakarma-vinirmitam-which is especially created by Viśvakarmā; yat-wherein; ādhayaḥ-miseries pertaining to the mind; vyādhayaḥ-miseries pertaining to the body; ca-also; klamaḥ-fatigue; tandrā-dizziness or laziness; parābhavaḥ-becoming defeated; na-not; upasargāḥ-symptoms of other disturbances; nivasatām-of those who live there; sambhavanti-become possible; mama-of Me; īkṣayā-by the special vigilance.
Until Bali Mahārāja achieves the position of King of heaven, he shall live on the planet Sutala, which was made by Viśvakarmā according to My order. Because it is especially protected by Me, it is free from mental and bodily miseries, fatigue, dizziness, defeat and all other disturbances. Bali Mahārāja, you may now go live there peacefully.
Viśvakarmā is the engineer or architect for the palatial buildings in the heavenly planets. Therefore, since he was engaged to construct the residential quarters of Bali Mahārāja, the buildings and palaces on the planet Sutala must at least equal those on the heavenly planets. A further advantage of this place designed for Bali Mahārāja was that he would not be disturbed by any outward calamity. Moreover, he would not be disturbed by mental or bodily miseries. These are all extraordinary features of the planet Sutala, where Bali Mahārāja would live.
In the Vedic literatures we find descriptions of many different planets where there are many, many palaces, hundreds and thousands of times better than those of which we have experience on this planet earth. When we speak of palaces, this naturally includes the idea of great cities and towns. Unfortunately, when modern scientists try to explore other planets they see nothing but rocks and sand. Of course, they may go on their frivolous excursions, but the students of the Vedic literature will never believe them or give them any credit for exploring other planets.
TEXT 33
indrasena mahārāja
yāhi bho bhadram astu te
sutalaṁ svargibhiḥ prārthyaṁ
jñātibhiḥ parivāritaḥ
SYNONYMS
indrasena-O Mahārāja Bali; mahārāja-O King; yāhi-better go; bhoḥ-O King; bhadram-all auspiciousness; astu-let there be; te-unto you; sutalam-in the planet known as Sutala; svargibhiḥ-by the demigods; prārthyam-desirable; jñātibhiḥ-by your family members; parivāritaḥ-surrounded.
O Bali Mahārāja [Indrasena], now you may go to the planet Sutala, which is desired even by the demigods. Live there peacefully, surrounded by your friends and relatives. All good fortune unto you.
Bali Mahārāja was transferred from the heavenly planet to the planet Sutala, which is hundreds of times better than heaven, as indicated by the words svargibhiḥ prārthyam. When the Supreme Personality of Godhead deprives His devotee of material opulences, this does not mean that the Lord puts him into poverty; rather, the Lord promotes him to a higher position. The Supreme Personality of Godhead did not ask Bali Mahārāja to separate from his family; instead, the Lord allowed him to stay with his family members (jñātibhiḥ parivāritaḥ).
TEXT 34
na tvām abhibhaviṣyanti
lokeśāḥ kim utāpare
tvac-chāsanātigān daityāṁś
cakraṁ me sūdayiṣyati
SYNONYMS
na-not; tvām-unto you; abhibhaviṣyanti-will be able to conquer; loka-īśāḥ-the predominating deities of the various planets; kim uta apare-what to speak of ordinary people; tvat-śāsana-atigān-who transgress your rulings; daityān-such demons; cakram-disc; me-My; sūdayiṣyati-will kill.
On the planet Sutala, not even the predominating deities of other planets, what to speak of ordinary people, will be able to conquer you. As far as the demons are concerned, if they transgress your rule, My disc will kill them.
TEXT 35
rakṣiṣye sarvato 'haṁ tvāṁ
sānugaṁ saparicchadam
sadā sannihitaṁ vīra
tatra māṁ drakṣyate bhavān
SYNONYMS
rakṣiṣye-shall protect; sarvataḥ-in all respects; aham-I; tvām-you; sa-anugam-with your associates; sa-paricchadam-with your paraphernalia; sadā-always; sannihitam-situated nearby; vīra-O great hero; tatra-there, in your place; mām-Me; drakṣyate-will be able to see; bhavān-you.
O great hero, I shall always be with you and give you protection in all respects along with your associates and paraphernalia. Moreover, you will always be able to see Me there.
TEXT 36
tatra dānava-daityānāṁ
saṅgāt te bhāva āsuraḥ
dṛṣṭvā mad-anubhāvaṁ vai
sadyaḥ kuṇṭho vinaṅkṣyati
SYNONYMS
tatra-in that place; dānava-daityānām-of the demons and the Dānavas; saṅgāt-because of the association; te-your; bhāvaḥ-mentality; āsuraḥ-demoniac; dṛṣṭvā-by observing; mat-anubhāvam-My superexcellent power; vai-indeed; sadyaḥ-immediately; kuṇṭhaḥ-anxiety; vinaṅkṣyati-will be destroyed.
Because there you will see My supreme prowess, your materialistic ideas and anxieties that have arisen from your association with the demons and Dānavas will immediately be vanquished.
The Lord assured Bali Mahārāja of all protection, and finally the Lord assured him of protection from the effects of bad association with the demons. Bali Mahārāja certainly became an exalted devotee, but he was somewhat anxious because his association was not purely devotional. The Supreme Personality of Godhead therefore assured him that his demoniac mentality would be annihilated. In other words, by the association of devotees, the demoniac mentality is vanquished.
satāṁ prasaṅgān mama vīrya-saṁvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
(Bhāg. 3.25.25)
When a demon associates with devotees engaged in glorifying the Supreme Personality of Godhead, he gradually becomes a pure devotee.
Thus end the Bhaktivedanta purports of the Eighth Canto, Twenty-second Chapter, of the Śrīmad-Bhāgavatam, entitled "Bali Mahārāja Surrenders His Life."
Chapter Twenty-three
The Demigods Regain the Heavenly Planets
This chapter describes how Bali Mahārāja, along with his grandfather Prahlāda Mahārāja, entered the planet Sutala and how the Supreme Personality of Godhead allowed Indra to reenter the heavenly planet.
The great soul Bali Mahārāja experienced that the highest gain in life is to attain devotional service under the shelter of the Lord's lotus feet in full surrender. Being fixed in this conclusion, his heart full of ecstatic devotion and his eyes full of tears, he offered obeisances to the Personality of Godhead and then, with his associates, entered the planet known as Sutala. Thus the Supreme Personality of Godhead satisfied the desire of Aditi and reinstalled Lord Indra. Prahlāda Mahārāja, being aware of Bali's release from arrest, then described the transcendental pastimes of the Supreme Personality of Godhead in this material world. Prahlāda Mahārāja praised the Supreme Lord for creating the material world, for being equal to everyone and for being extremely liberal to the devotees, just like a desire tree. Indeed, Prahlāda Mahārāja said that the Lord is kind not only to His devotees but also to the demons. In this way he described the unlimited causeless mercy of the Supreme Personality of Godhead. Then, with folded hands, he offered his respectful obeisances unto the Lord, and after circumambulating the Lord he also entered the planet Sutala in accordance with the Lord's order. The Lord then ordered Śukrācārya to describe Bali Mahārāja's faults and discrepancies in executing the sacrificial ceremony. Śukrācārya became free from fruitive actions by chanting the holy name of the Lord, and he explained how chanting can diminish all the faults of the conditioned soul. He then completed Bali Mahārāja's sacrificial ceremony. All the great saintly persons accepted Lord Vāmanadeva as the benefactor of Lord Indra because He had returned Indra to his heavenly planet. They accepted the Supreme Personality of Godhead as the maintainer of all the affairs of the universe. Being very happy, Indra, along with his associates, placed Vāmanadeva before him and reentered the heavenly planet in their airplane. Having seen the wonderful activities of Lord Viṣṇu in the sacrificial arena of Bali Mahārāja, all the demigods, saintly persons, Pitās, Bhūtas and Siddhas glorified the Lord again and again. The chapter concludes by saying that the most auspicious function of the conditioned soul is to chant and hear about the glorious activities of Lord Viṣṇu.
TEXT 1
śrī-śuka uvāca
ity uktavantaṁ puruṣaṁ purātanaṁ
mahānubhāvo 'khila-sādhu-sammataḥ
baddhāñjalir bāṣpa-kalākulekṣaṇo
bhakty-utkalo gadgadayā girābravīt
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; uktavantam-upon the order of the Supreme Personality of Godhead; puruṣam-unto the Supreme Personality of Godhead; purātanam-the oldest of everyone; mahā-anubhāvaḥ-Bali Mahārāja, who was a great and exalted soul; akhila-sādhu-sammataḥ-as approved by all saintly persons; baddha-añjaliḥ-with folded hands; bāṣpa-kala-ākula-īkṣaṇaḥ-whose eyes were filled with tears; bhakti-utkalaḥ-full of ecstatic devotion; gadgadayā-which were faltering in devotional ecstasy; girā-by such words; abravīt-said.
Śukadeva Gosvāmī said: When the supreme, ancient, eternal Personality of Godhead had thus spoken to Bali Mahārāja, who is universally accepted as a pure devotee of the Lord and therefore a great soul, Bali Mahārāja, his eyes filled with tears, his hands folded and his voice faltering in devotional ecstasy, responded as follows.
TEXT 2
śrī-balir uvāca
aho praṇāmāya kṛtaḥ samudyamaḥ
prapanna-bhaktārtha-vidhau samāhitaḥ
yal loka-pālais tvad-anugraho 'marair
alabdha-pūrvo 'pasade 'sure 'rpitaḥ
SYNONYMS
śrī-baliḥ uvāca-Bali Mahārāja said; aho-alas; praṇāmāya-to offer my respectful obeisances; kṛtaḥ-I did; samudyamaḥ-only an endeavor; prapanna-bhakta-artha-vidhau-in the regulative principles observed by pure devotees; samāhitaḥ-is capable; yat-that; loka-pālaiḥ-by the leaders of various planets; tvat-anugrahaḥ-Your causeless mercy; amaraiḥ-by the demigods; alabdha-pūrvaḥ-not achieved previously; apasade-unto a fallen person like me; asure-belonging to the asura community; arpitaḥ-endowed.
Bali Mahārāja said: What a wonderful effect there is in even attempting to offer respectful obeisances to You! I merely endeavored to offer You obeisances, but nonetheless the attempt was as successful as those of pure devotees. The causeless mercy You have shown to me, a fallen demon, was never achieved even by the demigods or the leaders of the various planets.
When Vāmanadeva appeared before Bali Mahārāja, Bali Mahārāja immediately wanted to offer Him respectful obeisances, but he was unable to do so because of the presence of Śukrācārya and other demoniac associates. The Lord is so merciful, however, that although Bali Mahārāja did not actually offer obeisances but only endeavored to do so within his mind, the Supreme Personality of Godhead blessed him with more mercy than even the demigods could ever expect. As confirmed in Bhagavad-gītā (2.40), svalpam apy asya dharmasya trāyate mahato bhayāt: "Even a little advancement on this path can protect one from the most dangerous type of fear." The Supreme Personality of Godhead is known as bhāva-grāhī janārdana because He takes only the essence of a devotee's attitude. If a devotee sincerely surrenders, the Lord, as the Supersoul in everyone's heart, immediately understands this. Thus even though, externally, a devotee may not render full service, if he is internally sincere and serious the Lord welcomes his service nonetheless. Thus the Lord is known as bhāva-grāhī janārdana because He takes the essence of one's devotional mentality.
TEXT 3
śrī-śuka uvāca
ity uktvā harim ānatya
brahmāṇaṁ sabhavaṁ tataḥ
viveśa sutalaṁ prīto
balir muktaḥ sahāsuraiḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti uktvā-saying this; harim-unto the Supreme Personality of Godhead, Hari; ānatya-offering obeisances; brahmāṇam-unto Lord Brahmā; sa-bhavam-with Lord Śiva; tataḥ-thereafter; viveśa-he entered; sutalam-the planet Sutala; prītaḥ-being fully satisfied; baliḥ-Bali Mahārāja; muktaḥ-thus released; saha asuraiḥ-with his asura associates.
Śukadeva Gosvāmī continued: After speaking in this way, Bali Mahārāja offered his obeisances first to the Supreme Personality of Godhead, Hari, and then to Lord Brahmā and Lord Śiva. Thus he was released from the bondage of the nāga-pāśa [the ropes of Varuṇa], and in full satisfaction he entered the planet known as Sutala.
TEXT 4
evam indrāya bhagavān
pratyānīya triviṣṭapam
pūrayitvāditeḥ kāmam
aśāsat sakalaṁ jagat
SYNONYMS
evam-in this way; indrāya-unto King Indra; bhagavān-the Supreme Personality of Godhead; pratyānīya-giving back; tri-viṣṭapam-his supremacy in the heavenly planets; pūrayitvā-fulfilling; aditeḥ-of Aditi; kāmam-the desire; aśāsat-ruled; sakalam-complete; jagat-universe.
Thus having delivered the proprietorship of the heavenly planets to Indra and having fulfilled the desire of Aditi, mother of the demigods, the Supreme Personality of Godhead ruled the affairs of the universe.
TEXT 5
labdha-prasādaṁ nirmuktaṁ
pautraṁ vaṁśa-dharaṁ balim
niśāmya bhakti-pravaṇaḥ
prahrāda idam abravīt
SYNONYMS
labdha-prasādam-who had achieved the blessings of the Lord; nirmuktam-who was released from bondage; pautram-his grandson; vaṁśa-dharam-the descendant; balim-Bali Mahārāja; niśāmya-after overhearing; bhakti-pravaṇaḥ-in fully ecstatic devotion; prahrādaḥ-Prahlāda Mahārāja; idam-this; abravīt-spoke.
When Prahlāda Mahārāja heard how Bali Mahārāja, his grandson and descendant, had been released from bondage and had achieved the benediction of the Lord, he spoke as follows in a tone of greatly ecstatic devotion.
TEXT 6
śrī-prahrāda uvāca
nemaṁ viriñco labhate prasādaṁ
na śrīr na śarvaḥ kim utāpare 'nye
yan no 'surāṇām asi durga-pālo
viśvābhivandyair abhivanditāṅghriḥ
SYNONYMS
śrī-prahrādaḥ uvāca-Prahlāda Mahārāja said; na-not; imam-this; viriñcaḥ-even Lord Brahmā; labhate-can achieve; prasādam-benediction; na-nor; śrīḥ-the goddess of fortune; na-nor; śarvaḥ-Lord Śiva; kim uta-what to speak of; apare anye-others; yat-which benediction; naḥ-of us; asurāṇām-the demons; asi-You have become; durga-pālaḥ-the maintainer; viśva-abhivandyaiḥ-by personalities like Lord Brahmā and Lord Śiva, who are worshiped all over the universe; abhivandita-aṅghriḥ-whose lotus feet are worshiped.
Prahlāda Mahārāja said: O Supreme Personality of Godhead, You are universally worshiped; even Lord Brahmā and Lord Śiva worship Your lotus feet. Yet although You are such a great personality, You have kindly promised to protect us, the demons. I think that such kindness has never been achieved even by Lord Brahmā, Lord Śiva or the goddess of fortune, Lakṣmī, what to speak of other demigods or common people.
The word durga-pāla is significant. The word durga means "that which does not go very easily." Generally durga refers to a fort, which one cannot very easily enter. Another meaning of durga is "difficulty." Because the Supreme Personality of Godhead promised to protect Bali Mahārāja and his associates from all dangers, He is addressed here as durga-pāla, the Lord who gives protection from all miserable conditions.
TEXT 7
yat-pāda-padma-makaranda-niṣevaṇena
brahmādayaḥ śaraṇadāśnuvate vibhūtīḥ
kasmād vayaṁ kusṛtayaḥ khala-yonayas te
dākṣiṇya-dṛṣṭi-padavīṁ bhavataḥ praṇītāḥ
SYNONYMS
yat-of whom; pāda-padma-of the lotus flower of the feet; makaranda-of the honey; niṣevaṇena-by tasting the sweetness of rendering service; brahma-ādayaḥ-great personalities like Lord Brahmā; śaraṇa-da-O my Lord, supreme shelter of everyone; aśnuvate-enjoy; vibhūtīḥ-benedictions given by You; kasmāt-how; vayam-we; ku-sṛtayaḥ-all the rogues and thieves; khala-yonayaḥ-born of an envious dynasty, namely that of the demons; te-those asuras; dākṣiṇya-dṛṣṭi-padavīm-the position bestowed by the merciful glance; bhavataḥ-of Your Lordship; praṇītāḥ-have achieved.
O supreme shelter of everyone, great personalities like Brahmā enjoy their perfection simply by tasting the honey of rendering service at Your lotus feet. But as for us, who are all rogues and debauchees born of an envious family of demons, how have we received Your mercy? It has been possible only because Your mercy is causeless.
TEXT 8
citraṁ tavehitam aho 'mita-yogamāyā-
līlā-visṛṣṭa-bhuvanasya viśāradasya
sarvātmanaḥ samadṛśo 'viṣamaḥ svabhāvo
bhakta-priyo yad asi kalpataru-svabhāvaḥ
SYNONYMS
citram-very wonderful; tava īhitam-all Your activities; aho-alas; amita-unlimited; yogamāyā-of Your spiritual potency; līlā-by the pastimes; visṛṣṭa-bhuvanasya-of Your Lordship, by whom all the universes have been created; viśāradasya-of Your Lordship, who are expert in all respects; sarva-ātmanaḥ-of Your Lordship, who pervade all; sama-dṛśaḥ-and who are equal toward all; aviṣamaḥ-without differentiation; svabhāvaḥ-that is Your characteristic; bhakta-priyaḥ-under the circumstances You become favorable to the devotees; yat-because; asi-You are; kalpataru-svabhāvaḥ-having the characteristic of a desire tree.
O my Lord, Your pastimes are all wonderfully performed by Your inconceivable spiritual energy; and by her perverted reflection, the material energy, You have created all the universes. As the Supersoul of all living entities, You are aware of everything, and therefore You are certainly equal toward everyone. Nonetheless, You favor Your devotees. This is not partiality, however, for Your characteristic is just like that of a desire tree, which yields everything according to one's desire.
The Lord says in Bhagavad-gītā (9.29):
samo 'haṁ sarva-bhūteṣu
na me dveṣyo 'sti na priyaḥ
ye bhajanti tu māṁ bhaktyā
mayi te teṣu cāpy aham
"I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him." The Supreme Personality of Godhead is certainly equal toward all living entities, but a devotee who fully surrenders at the lotus feet of the Lord is different from a nondevotee. In other words, everyone can take shelter at the lotus feet of the Lord to enjoy equal benedictions from the Lord, but nondevotees do not do so, and therefore they suffer the consequences created by the material energy. We can understand this fact by a simple example. The king or government is equal to all citizens. Therefore, if a citizen capable of receiving special favors from the government is offered such favors, this does not mean that the government is partial. One who knows how to receive favors from the authority can receive them, but one who does not neglects these favors and does not receive them. There are two classes of men-the demons and the demigods. The demigods are fully aware of the Supreme Lord's position, and therefore they are obedient to Him, but even if demons know about the supremacy of the Lord they purposely defy His authority. Therefore, the Lord makes distinctions according to the mentality of the living being, but otherwise He is equal to everyone. Like a desire tree, the Lord fulfills the desires of one who takes shelter of Him, but one who does not take such shelter is distinct from the surrendered soul. One who takes shelter at the lotus feet of the Lord is favored by the Lord, regardless of whether such a person is a demon or a demigod.
TEXT 9
śrī-bhagavān uvāca
vatsa prahrāda bhadraṁ te
prayāhi sutalālayam
modamānaḥ sva-pautreṇa
jñātīnāṁ sukham āvaha
SYNONYMS
śrī-bhagavān uvāca-the Personality of Godhead said; vatsa-O My dear son; prahrāda-O Prahlāda Mahārāja; bhadram te-all auspiciousness unto you; prayāhi-please go; sutala-ālayam-to the place known as Sutala; modamānaḥ-in a spirit of jubilation; sva-pautreṇa-with your grandson (Bali Mahārāja); jñātīnām-of your relatives and friends; sukham-happiness; āvaha-just enjoy.
The Supreme Personality of Godhead said: My dear son Prahlāda, all good fortune unto you. For the time being, please go to the place known as Sutala and there enjoy happiness with your grandson and your other relatives and friends.
TEXT 10
nityaṁ draṣṭāsi māṁ tatra
gadā-pāṇim avasthitam
mad-darśana-mahāhlāda-
dhvasta-karma-nibandhanaḥ
SYNONYMS
nityam-constantly; draṣṭā-the seer; asi-you shall be; mām-unto Me; tatra-there (in Sutalaloka); gadā-pāṇim-with a club in My hand; avasthitam-situated there; mat-darśana-by seeing Me in that form; mahā-āhlāda-by the great transcendental bliss; dhvasta-having been vanquished; karma-nibandhanaḥ-the bondage of fruitive activities.
The Supreme Personality of Godhead assured Prahlāda Mahārāja: You shall be able to see Me there in My usual feature with conchshell, disc, club and lotus in My hand. Because of your transcendental bliss due to always personally seeing Me, you will have no further bondage to fruitive activities.
Karma-bandha, the bondage of fruitive activities, entails the repetition of birth and death. One performs fruitive activities in such a way that he creates another body for his next life. As long as one is attached to fruitive activities, he must accept another material body. This repeated acceptance of material bodies is called saṁsāra-bandhana. To stop this, a devotee is advised to see the Supreme Lord constantly. The kaniṣṭha-adhikārī, or neophyte devotee, is therefore advised to visit the temple every day and see the form of the Lord regularly. Thus the neophyte devotee can be freed from the bondage of fruitive activities.
TEXTS 11–12
śrī-śuka uvāca
ājñāṁ bhagavato rājan
prahrādo balinā saha
bāḍham ity amala-prajño
mūrdhny ādhāya kṛtāñjaliḥ
parikramyādi-puruṣaṁ
sarvāsura-camūpatiḥ
praṇatas tad-anujñātaḥ
praviveśa mahā-bilam
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; ājñām-the order; bhagavataḥ-of the Supreme Personality of Godhead; rājan-O King (Mahārāja Parīkṣit); prahrādaḥ-Mahārāja Prahlāda; balinā saha-accompanied by Bali Mahārāja; bāḍham-yes, sir, what You say is all right; iti-thus; amala-prajñaḥ-Prahlāda Mahārāja, who had clear intelligence; mūrdhni-on his head; ādhāya-accepting; kṛta-añjaliḥ-with folded hands; parikramya-after circumambulating; ādi-puruṣam-the supreme original person, Bhagavān; sarva-asura-camūpatiḥ-the master of all the chiefs of the demons; praṇataḥ-after offering obeisances; tat-anujñātaḥ-being permitted by Him (Lord Vāmana); praviveśa-entered; mahā-bilam-the planet known as Sutala.
Śrīla Śukadeva Gosvāmī said: Accompanied by Bali Mahārāja, my dear King Parīkṣit, Prahlāda Mahārāja, the master of all the chiefs of the demons, took the Supreme Lord's order on his head with folded hands. After saying yes to the Lord, circumambulating Him and offering Him respectful obeisances, he entered the lower planetary system known as Sutala.
TEXT 13
athāhośanasaṁ rājan
harir nārāyaṇo 'ntike
āsīnam ṛtvijāṁ madhye
sadasi brahma-vādinām
SYNONYMS
atha-thereafter; āha-said; uśanasam-unto Śukrācārya; rājan-O King; hariḥ-the Supreme Personality of Godhead; nārāyaṇaḥ-the Lord; antike-nearby; āsīnam-who was sitting; ṛtvijām madhye-in the group of all the priests; sadasi-in the assembly; brahma-vādinām-of the followers of Vedic principles.
Hari, the Supreme Personality of Godhead, Nārāyaṇa, thereafter addressed Śukrācārya, who was sitting nearby in the midst of the assembly with the priests [brahma, hotā, udgātā and adhvaryu]. O Mahārāja Parīkṣit, these priests were all brahma-vādīs, followers of the Vedic principles for performing sacrifices.
TEXT 14
brahman santanu śiṣyasya
karma-cchidraṁ vitanvataḥ
yat tat karmasu vaiṣamyaṁ
brahma-dṛṣṭaṁ samaṁ bhavet
SYNONYMS
brahman-O brāhmaṇa; santanu-please describe; śiṣyasya-of your disciple; karma-chidram-the discrepancies in the fruitive activities; vitanvataḥ-of he who was performing sacrifices; yat tat-that which; karmasu-in the fruitive activities; vaiṣamyam-discrepancy; brahma-dṛṣṭam-when it is judged by the brāhmaṇas; samam-equipoised; bhavet-it so becomes.
O best of the brāhmaṇas, Śukrācārya, please describe the fault or discrepancy in your disciple Bali Mahārāja, who engaged in performing sacrifices. This fault will be nullified when judged in the presence of qualified brāhmaṇas.
When Bali Mahārāja and Prahlāda Mahārāja had departed for the planet Sutala, Lord Viṣṇu asked Śukrācārya what the fault was in Bali Mahārāja for which Śukrācārya had cursed him. It might be argued that since Bali Mahārāja had now left the scene, how could his faults be judged? In reply to this, Lord Viṣṇu informed Śukrācārya that there was no need for Bali Mahārāja's presence, for his faults and discrepancies could be nullified if judged before the brāhmaṇas. As will be seen in the next verse, Bali Mahārāja had no faults; Śukrācārya had unnecessarily cursed him. Nonetheless, this was better for Bali Mahārāja. Being cursed by Śukrācārya, Bali Mahārāja was deprived of all his possessions, with the result that the Supreme Personality of Godhead favored him for his strong faith in devotional service. Of course, a devotee is not required to engage in fruitive activities. As stated in the śāstra, sarvārhaṇam acyutejyā (Bhāg. 4.31.14). By worshiping Acyuta, the Supreme Personality of Godhead, one satisfies everyone. Because Bali Mahārāja had satisfied the Supreme Personality of Godhead, there were no discrepancies in his performance of sacrifices.
TEXT 15
śrī-śukra uvāca
kutas tat-karma-vaiṣamyaṁ
yasya karmeśvaro bhavān
yajñeśo yajña-puruṣaḥ
sarva-bhāvena pūjitaḥ
SYNONYMS
śrī-śukraḥ uvāca-Śrī Śukrācārya said; kutaḥ-where is that; tat-of him (Bali Mahārāja); karma-vaiṣamyam-discrepancy in discharging fruitive activities; yasya-of whom (Bali Mahārāja); karma-īśvaraḥ-the master of all fruitive activities; bhavān-Your Lordship; yajña-īśaḥ-You are the enjoyer of all sacrifices; yajña-puruṣaḥ-You are the person for whose pleasure all sacrifices are offered; sarva-bhāvena-in all respects; pūjitaḥ-having worshiped.
Śukrācārya said: My Lord, You are the enjoyer and lawgiver in all performances of sacrifice, and You are the yajña-puruṣa, the person to whom all sacrifices are offered. If one has fully satisfied You, where is the chance of discrepancies or faults in his performances of sacrifice?
In Bhagavad-gītā (5.29) the Lord says, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram: the Lord, the supreme proprietor, is the actual person to he satisfied by the performance of yajñas. The Viṣṇu Purāṇa (3.8.9) says:
varṇāśramācāravatā
puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā
nanyat tat-toṣa-kāraṇam
All the Vedic ritualistic sacrifices are performed for the purpose of satisfying Lord Viṣṇu, the yajña-puruṣa. The divisions of society-brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacarya, gṛhastha, vānaprastha and sannyāsa-are all meant to satisfy the Supreme Lord, Viṣṇu. To act according to this principle of the varṇāśrama institution is called varṇāśramācaraṇa. In Śrīmad-Bhāgavatam (1.2.13), Sūta Gosvāmī says:
ataḥ pumbhir dvija-śreṣṭhā
varṇāśrama-vibhāgaśaḥ
svanuṣṭhitasya dharmasya
saṁsiddhir hari-toṣaṇam
"O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging his prescribed duties according to caste divisions and orders of life is to please the Personality of Godhead." Everything is meant to satisfy the Supreme Personality of Godhead. Therefore, since Bali Mahārāja had satisfied the Lord, he had no faults, and Śukrācārya admitted that cursing him was not good.
TEXT 16
mantratas tantrataś chidraṁ
deśa-kālārha-vastutaḥ
sarvaṁ karoti niśchidram
anusaṅkīrtanaṁ tava
SYNONYMS
mantrataḥ-in pronouncing the Vedic mantras improperly; tantrataḥ-in insufficient knowledge for following regulative principles; chidram-discrepancy; deśa-in the matter of country; kāla-and time; arha-and recipient; vastutaḥ-and paraphernalia; sarvam-all these; karoti-makes; niśchidram-without discrepancy; anusaṅkīrtanam-constantly chanting the holy name; tava-of Your Lordship.
There may be discrepancies in pronouncing the mantras and observing the regulative principles, and, moreover, there may be discrepancies in regard to time, place, person and paraphernalia. But when Your Lordship's holy name is chanted, everything becomes faultless.
Śrī Caitanya Mahāprabhu has recommended:
harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]
"In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way." (Bṛhan-nāradīya Purāṇa 38.126) In this age of Kali, it is extremely difficult to perform Vedic ritualistic ceremonies or sacrifices perfectly. Hardly anyone can chant the Vedic mantras with perfect pronunciation or accumulate the paraphernalia for Vedic performances. Therefore the sacrifice recommended in this age is saṅkīrtana, constant chanting of the holy name of the Lord. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ (Bhāg. 11.5.29). Instead of wasting time performing Vedic sacrifices, those who are intelligent, those who possess good brain substance, should take to the chanting of the Lord's holy name and thus perform sacrifice perfectly. I have seen that many religious leaders are addicted to performing yajñas and spending hundreds and thousands of rupees for imperfect sacrificial performances. This is a lesson for those who unnecessarily execute such imperfect sacrifices. We should take the advice of Śrī Caitanya Mahāprabhu (yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ). Although Śukrācārya was a strict brāhmaṇa addicted to ritualistic activities, he also admitted, niśchidram anusaṅkīrtanaṁ tava: "My Lord, constant chanting of the holy name of Your Lordship makes everything perfect." In Kali-yuga the Vedic ritualistic ceremonies cannot be performed as perfectly as before. Therefore Śrīla Jīva Gosvāmī has recommended that although one should take care to follow all the principles in every kind of spiritual activity, especially in worship of the Deity, there is still a chance of discrepancies, and one should compensate for this by chanting the holy name of the Supreme Personality of Godhead. In our Kṛṣṇa consciousness movement we therefore give special stress to the chanting of the Hare Kṛṣṇa mantra in all activities.
TEXT 17
tathāpi vadato bhūman
kariṣyāmy anuśāsanam
etac chreyaḥ paraṁ puṁsāṁ
yat tavājñānupālanam
SYNONYMS
tathāpi-although there was no fault on the part of Bali Mahārāja; vadataḥ-because of your order; bhūman-O Supreme; kariṣyāmi- I must execute; anuśāsanam-because it is Your order; etat-this is; śreyaḥ-that which is the most auspicious; param-supreme; puṁsām-of all persons; yat-because; tava ājñā-anupālanam-to obey Your order.
Lord Viṣṇu, I must nonetheless act in obedience to Your order because obeying Your order is most auspicious and is the first duty of everyone.
TEXT 18
śrī-śuka uvāca
pratinandya harer ājñām
uśanā bhagavān iti
yajña-cchidraṁ samādhatta
baler viprarṣibhiḥ saha
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; pratinandya-offering all obeisances; hareḥ-of the Personality of Godhead; ājñām-the order; uśanāḥ-Śukrācārya; bhagavān-the most powerful; iti-thus; yajña-chidram-discrepancies in the performance of sacrifices; samādhatta-made it a point to fulfill; baleḥ-of Bali Mahārāja; vipra-ṛṣibhiḥ-the best brāhmaṇas; saha-along with.
Śukadeva Gosvāmī continued: In this way, the most powerful Śukrācārya accepted the order of the Supreme Personality of Godhead with full respect. Along with the best brāhmaṇas, he began to compensate for the discrepancies in the sacrifices performed by Bali Mahārāja.
TEXT 19
evaṁ baler mahīṁ rājan
bhikṣitvā vāmano hariḥ
dadau bhrātre mahendrāya
tridivaṁ yat parair hṛtam
SYNONYMS
evam-thus; baleḥ-from Bali Mahārāja; mahīm-the land; rājan-O King Parīkṣit; bhikṣitvā-after begging; vāmanaḥ-His Lordship Vāmana; hariḥ-the Supreme Personality of Godhead; dadau-delivered; bhrātre-unto His brother; mahā-indrāya-Indra, the King of heaven; tridivam-the planetary system of the demigods; yat-which; paraiḥ-by others; hṛtam-was taken.
O King Parīkṣit, thus having taken all the land of Bali Mahārāja by begging, the Supreme Personality of Godhead, Lord Vāmanadeva, delivered to His brother Indra all the land taken away by Indra's enemy.
TEXTS 20–21
prajāpati-patir brahmā
devarṣi-pitṛ-bhūmipaiḥ
dakṣa-bhṛgv-aṅgiro-mukhyaiḥ
kumāreṇa bhavena ca
kaśyapasyāditeḥ prītyai
sarva-bhūta-bhavāya ca
lokānāṁ loka-pālānām
akarod vāmanaṁ patim
SYNONYMS
prajāpati-patiḥ-the master of all Prajāpatis; brahmā-Lord Brahmā; deva-with the demigods; ṛṣi-with the great saintly persons; pitṛ-with the inhabitants of Pitṛloka; bhūmipaiḥ-with the Manus; dakṣa-with Dakṣa; bhṛgu-with Bhṛgu Muni; aṅgiraḥ-with Aṅgirā Muni; mukhyaiḥ-with all the chiefs of the various planetary systems; kumāreṇa-with Kārttikeya; bhavena-with Lord Śiva; ca-also; kaśyapasya-of Kaśyapa Muni; aditeḥ-of Aditi; prītyai-f or the pleasure; sarva-bhūta-bhavāya-for the auspiciousness of all living entities; ca-also; lokānām-of all planetary systems; loka-pālānām-of the predominating persons in all planets; akarot-made; vāmanam-Lord Vāmana; patim-the supreme leader.
Lord Brahmā [the master of King Dakṣa and all other Prajāpatis], accompanied by all the demigods, the great saintly persons, the inhabitants of Pitṛloka, the Manus, the munis, and such leaders as Dakṣa, Bhṛgu and Aṅgirā, as well as Kārttikeya and Lord Śiva, accepted Lord Vāmanadeva as the protector of everyone. He did this for the pleasure of Kaśyapa Muni and his wife Aditi and for the welfare of all the inhabitants of the universe, including their various leaders.
TEXTS 22–23
vedānāṁ sarva-devānāṁ
dharmasya yaśasaḥ śriyaḥ
maṅgalānāṁ vratānāṁ ca
kalpaṁ svargāpavargayoḥ
upendraṁ kalpayāṁ cakre
patiṁ sarva-vibhūtaye
tadā sarvāṇi bhūtāni
bhṛśaṁ mumudire nṛpa
SYNONYMS
vedānām-(for the protection) of all the Vedas; sarva-devānām-of all the demigods; dharmasya-of all principles of religion; yaśasaḥ-of all fame; śriyaḥ-of all opulences; maṅgalānām-of all auspiciousness; vratānām ca-and of all vows; kalpam-the most expert; svarga-apavargayoḥ-of elevation to the heavenly planets or liberation from material bondage; upendram-Lord Vāmanadeva; kalpayām cakre-they made it the plan; patim-the master; sarva-vibhūtaye-for all purposes; tadā-at that time; sarvāṇi-all; bhūtāni-living entities; bhṛśam-very much; mumudire-became happy; nṛpa-O King.
O King Parīkṣit, Indra was considered the King of all the universe, but the demigods, headed by Lord Brahmā, wanted Upendra, Lord Vāmanadeva, as the protector of the Vedas, the principles of religion, fame, opulence, auspiciousness, vows, elevation to the higher planetary system, and liberation. Thus they accepted Upendra, Lord Vāmanadeva, as the supreme master of everything. This decision made all living entities extremely happy.
TEXT 24
tatas tv indraḥ puraskṛtya
deva-yānena vāmanam
loka-pālair divaṁ ninye
brahmaṇā cānumoditaḥ
SYNONYMS
tataḥ-thereafter; tu-but; indraḥ-the King of heaven; puraskṛtya-keeping forward; deva-yānena-by an airplane used by the demigods; vāmanam-Lord Vāmana; loka-pālaiḥ-with the chiefs of all other planets; divam-to the heavenly planets; ninye-brought; brahmaṇā-by Lord Brahmā; ca-also; anumoditaḥ-being approved.
Thereafter, along with all the leaders of the heavenly planets, Indra, the King of heaven, placed Lord Vāmanadeva before him and, with the approval of Lord Brahmā, brought Him to the heavenly planet in a celestial airplane.
TEXT 25
prāpya tri-bhuvanaṁ cendra
upendra-bhuja-pālitaḥ
śriyā paramayā juṣṭo
mumude gata-sādhvasaḥ
SYNONYMS
prāpya-after obtaining; tri-bhuvanam-the three worlds; ca-also; indraḥ-the King of heaven; upendra-bhuja-pālitaḥ-being protected by the arms of Vāmanadeva, Upendra; śriyā-by opulence; paramayā-by supreme; juṣṭaḥ-thus being served; mumude-enjoyed; gata-sādhvasaḥ-without fear of the demons.
Indra, King of heaven, being protected by the arms of Vāmanadeva, the Supreme Personality of Godhead, thus regained his rule of the three worlds and was reinstated in his own position, supremely opulent, fearless and fully satisfied.
TEXTS 26–27
brahmā śarvaḥ kumāraś ca
bhṛgv-ādyā munayo nṛpa
pitaraḥ sarva-bhūtāni
siddhā vaimānikāś ca ye
sumahat karma tad viṣṇor
gāyantaḥ param adbhutam
dhiṣṇyāni svāni te jagmur
aditiṁ ca śaśaṁsire
SYNONYMS
brahmā-Lord Brahmā; śarvaḥ-Lord Śiva; kumāraḥ ca-also Lord Kārttikeya; bhṛgu-ādyāḥ-headed by Bhṛgu Muni, one of the seven ṛṣis; munayaḥ-the saintly persons; nṛpa-O King; pitaraḥ-the inhabitants of Pitṛloka; sarva-bhūtāni-other living entities; siddhāḥ-the residents of Siddhaloka; vaimānikāḥ ca-human beings who can travel everywhere in outer space by airplane; ye-such persons; sumahat-highly praiseworthy; karma-activities; tat-all those (activities); viṣṇoḥ-done by Lord Viṣṇu; gāyantaḥ-glorifying; param adbhutam-uncommon and wonderful; dhiṣṇyāni-to their respective planets; svāni-own; te-all of them; jagmuḥ-departed; aditim ca-as well as Aditi; śaśaṁsire-praised all these activities of the Lord.
Lord Brahmā, Lord Śiva, Lord Kārttikeya, the great sage Bhṛgu, other saintly persons, the inhabitants of Pitṛloka and all other living entities present, including the inhabitants of Siddhaloka and living entities who travel in outer space by airplane, all glorified the uncommon activities of Lord Vāmanadeva. O King, while chanting about and glorifying the Lord, they returned to their respective heavenly planets. They also praised the position of Aditi.
TEXT 28
sarvam etan mayākhyātaṁ
bhavataḥ kula-nandana
urukramasya caritaṁ
śrotṝṇām agha-mocanam
SYNONYMS
sarvam-all; etat-these incidents; mayā-by me; ākhyātam-have been described; bhavataḥ-of you; kula-nandana-O Mahārāja Parīkṣit, the pleasure of your dynasty; urukramasya-of the Supreme Personality of Godhead; caritam-activities; śrotṝṇām-of the audience; agha-mocanam-such hearing of the Lord's activities certainly vanquishes the results of sinful activities.
O Mahārāja Parīkṣit, pleasure of your dynasty, I have now described to you everything about the wonderful activities of the Supreme Personality of Godhead Vāmanadeva. Those who hear about this are certainly freed from all the results of sinful activities.
TEXT 29
pāraṁ mahimna uruvikramato gṛṇāno
yaḥ pārthivāni vimame sa rajāṁsi martyaḥ
kiṁ jāyamāna uta jāta upaiti martya
ity āha mantra-dṛg ṛṣiḥ puruṣasya yasya
SYNONYMS
pāram-the measurement; mahimnaḥ-of the glories; uruvikramataḥ-of the Supreme Personality of Godhead, who acts wonderfully; gṛṇānaḥ-can count; yaḥ-a person who; pārthivāni-of the whole planet earth; vimame-can count; saḥ-he; rajāṁsi-the atoms; martyaḥ-a human being who is subject to death; kim-what; jāyamānaḥ-one who will take birth in the future; uta-either; jātaḥ-one who is already born; upaiti-can do; martyaḥ-a person subject to death; iti-thus; āha-said; mantra-dṛk-who could foresee the Vedic mantras; ṛṣiḥ-the great saintly Vasiṣṭha Muni; puruṣasya-of the supreme person; yasya-of whom.
One who is subject to death cannot measure the glories of the Supreme Personality of Godhead, Trivikrama, Lord Viṣṇu, any more than he can count the number of atoms on the entire planet earth. No one, whether born already or destined to take birth, is able to do this. This has been sung by the great sage Vasiṣṭha.
Vasiṣṭha Muni has given a mantra about Lord Viṣṇu: na te viṣṇor jāyamāno na jāto mahimnaḥ pāram anantam āpa. No one can estimate the extent of the uncommonly glorious activities of Lord Viṣṇu. Unfortunately, there are so-called scientists who are subject to death at every moment but are trying to understand by speculation the wonderful creation of the cosmos. This is a foolish attempt. Long, long ago, Vasiṣṭha Muni said that no one in the past could measure the glories of the Lord and that no one can do so in the future. One must simply be satisfied with seeing the glorious activities of the Supreme Lord's creation. The Lord therefore says in Bhagavad-gītā (10.42), viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat: "With a single fragment of Myself, I pervade and support this entire universe." The material world consists of innumerable universes, each one full of innumerable planets, which are all considered to be products of the Supreme Personality of Godhead's material energy. Yet this is only one fourth of God's creation. The other three fourths of creation constitute the spiritual world. Among the innumerable planets in only one universe, the so-called scientists cannot understand even the moon and Mars, but they try to defy the creation of the Supreme Lord and His uncommon energy. Such men have been described as crazy. Nūnaṁ pramattaḥ kurute vikarma (Bhāg. 5.5.4). Such crazy men unnecessarily waste time, energy and money in attempting to defy the glorious activities of Urukrama, the Supreme Personality of Godhead.
TEXT 30
ya idaṁ deva-devasya
harer adbhuta-karmaṇaḥ
avatārānucaritaṁ
śṛṇvan yāti parāṁ gatim
SYNONYMS
yaḥ-anyone who; idam-this; deva-devasya-of the Supreme Personality of Godhead, who is worshiped by the demigods; hareḥ-of Lord Kṛṣṇa, Hari; adbhuta-karmaṇaḥ-whose activities are all wonderful; avatāra-anucaritam-activities performed in His different incarnations; śṛṇvan-if one continues to hear; yāti-he goes; parām gatim-to the supreme perfection, back home, back to Godhead.
If one hears about the uncommon activities of the Supreme Personality of Godhead in His various incarnations, he is certainly elevated to the higher planetary system or even brought back home, back to Godhead.
TEXT 31
kriyamāṇe karmaṇīdaṁ
daive pitrye 'tha mānuṣe
yatra yatrānukīrtyeta
tat teṣāṁ sukṛtaṁ viduḥ
SYNONYMS
kriyamāṇe-upon the performance; karmaṇi-of a ritualistic ceremony; idam-this description of the characteristics of Vāmanadeva; daive-to please the demigods; pitrye-or to please the forefathers, as in a śrāddha ceremony; atha-either; mānuṣe-for the pleasure of human society, as in marriages; yatra-wherever; yatra-whenever; anukīrtyeta-is described; tat-that; teṣām-for them; sukṛtam-auspicious; viduḥ-everyone should understand.
Whenever the activities of Vāmanadeva are described in the course of a ritualistic ceremony, whether the ceremony be performed to please the demigods, to please one's forefathers in Pitṛloka, or to celebrate a social event like a marriage, that ceremony should be understood to be extremely auspicious.
There are three kinds of ceremonies-specifically, ceremonies to please the Supreme Personality of Godhead or the demigods, those performed for social celebrations like marriages and birthdays, and those meant to please the forefathers, like the śrāddha ceremony. In all these ceremonies, large amounts of money are spent for various activities, but here it is suggested that if along with this there is recitation of the wonderful activities of Vāmanadeva, certainly the ceremony will be carried out successfully and will be free of all discrepancies.
Thus end the Bhaktivedanta purports of the Eighth Canto, Twenty-third Chapter, of the Śrīmad-Bhāgavatam, entitled "The Demigods Regain the Heavenly planets."
Chapter Twenty-four
Matsya, the Lord's Fish Incarnation
This chapter describes the Supreme Personality of Godhead's incarnation as a fish, and it also describes the saving of Mahārāja Satyavrata from an inundation.
The Supreme Personality of Godhead expands Himself by svāṁśa (His personal expansions) and vibhinnāṁśa (His expansions as the living entities). As stated in Bhagavad-gītā (4.8), paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām: the Supreme Personality of Godhead appears on this planet for the protection of the sādhus, or devotees, and for the destruction of the miscreants, or nondevotees. He especially descends to give protection to the cows, the brāhmaṇas, the demigods, the devotees and the Vedic system of religion. Thus He appears in various forms-sometimes as a fish, sometimes a boar, sometimes Nṛsiṁhadeva, sometimes Vāmanadeva and so on-but in any form or incarnation, although He comes within the atmosphere of the material modes of nature, He is unaffected. This is a sign of His supreme controlling power. Although He comes within the material atmosphere, māyā cannot touch Him. Therefore, no material qualities can be attributed to Him in any degree.
Once, at the end of the previous kalpa, a demon named Hayagrīva wanted to take the Vedic knowledge away from Lord Brahmā at the time of annihilation. Therefore the Supreme Personality of Godhead took the incarnation of a fish at the beginning of the period of Svāyambhuva Manu and saved the Vedas. During the reign of Cākṣuṣa Manu there was a king named Satyavrata, who was a great pious ruler. To save him, the Lord appeared as the fish incarnation for a second time. King Satyavrata later became the son of the sun-god and was known as Śrāddhadeva. He was established as Manu by the Supreme Personality of Godhead.
To receive the favor of the Supreme Personality of Godhead, King Satyavrata engaged in the austerity of subsisting only by drinking water. Once, while performing this austerity on the bank of the Kṛtamālā River and offering oblations of water with the palm of his hand, he found a small fish. The fish appealed to the King for protection, asking the King to keep Him in a safe place. Although the King did not know that the small fish was the Supreme Personality of Godhead Himself, as a king he gave shelter to the fish and kept Him in a water jug. The fish, being the Supreme Personality of Godhead, wanted to show His potency to King Satyavrata, and thus He immediately expanded His body in such a way that He could no longer be kept in the jug of water. The King then put the fish in a big well, but the well was also too small. Then the King put the fish in a lake, but the lake was also unsuitable. Finally the King put the fish in the sea, but even the sea could not accommodate Him. Thus the King understood that the fish was no one else but the Supreme Personality of Godhead, and he requested the Lord to describe His incarnation as a fish. The Personality of Godhead, being pleased with the King, informed him that within a week there would be an inundation throughout the universe and that the fish incarnation would protect the King, along with the ṛṣis, herbs, seeds and other living entities, in a boat, which would be attached to the fish's horn. After saying this, the Lord disappeared. King Satyavrata offered respectful obeisances to the Supreme Lord and continued to meditate upon Him. In due course of time, annihilation took place, and the King saw a boat coming near. After getting aboard with learned brāhmaṇas and saintly persons, he offered prayers to worship the Supreme Personality of Godhead. The Supreme Lord is situated in everyone's heart, and thus he taught Mahārāja Satyavrata and the saintly persons about Vedic knowledge from the core of the heart. King Satyavrata took his next birth as Vaivasvata Manu, who is mentioned in Bhagavad-gītā. Vivasvān manave prāha: the sun-god spoke the science of Bhagavad-gītā to his son Manu. Because of being the son of Vivasvān, this Manu is known as Vaivasvata Manu.
TEXT 1
śrī-rājovāca
bhagavañ chrotum icchāmi
harer adbhuta-karmaṇaḥ
avatāra-kathām ādyāṁ
māyā-matsya-viḍambanam
SYNONYMS
śrī-rājā uvāca-King Parīkṣit said; bhagavan-O most powerful; śrotum-to hear; icchāmi-I desire; hareḥ-of the Supreme Personality of Godhead, Hari; adbhuta-karmaṇaḥ-whose activities are wonderful; avatāra-kathām-pastimes of the incarnation; ādyām-first; māyā-matsya-viḍambanam-which is simply an imitation of a fish.
Mahārāja Parīkṣit said: The Supreme Personality of Godhead, Hari, is eternally situated in His transcendental position, yet He descends to this material world and manifests Himself in various incarnations. His first incarnation was that of a great fish. O most powerful Śukadeva Gosvāmī, I wish to hear from you the pastimes of that fish incarnation.
The Supreme Personality of Godhead is all-powerful, yet He accepted the form of an uncommon fish. This is one of the ten original incarnations of the Lord.
TEXTS 2–3
yad-artham adadhād rūpaṁ
mātsyaṁ loka-jugupsitam
tamaḥ-prakṛti-durmarṣaṁ
karma-grasta iveśvaraḥ
etan no bhagavan sarvaṁ
yathāvad vaktum arhasi
uttamaśloka-caritaṁ
sarva-loka-sukhāvaham
SYNONYMS
yat-artham-for what purpose; adadhāt-accepted; rūpam-form; mātsyam-of a fish; loka-jugupsitam-which is certainly not very favorable in this world; tamaḥ-in the mode of ignorance; prakṛti-such behavior; durmarṣam-which is certainly very painful and condemned; karma-grastaḥ-one who is under the laws of karma; iva-like; īśvaraḥ-the Supreme Personality of Godhead; etat-all these facts; naḥ-unto us; bhagavan-O most powerful sage; sarvam-everything; yathāvat-properly; vaktum arhasi-kindly describe; uttamaśloka-caritam-the pastimes of the Supreme Personality of Godhead; sarva-loka-sukha-āvaham-by hearing of which everyone becomes happy.
What was the purpose for which the Supreme Personality of Godhead accepted the abominable form of a fish, exactly as an ordinary living being accepts different forms under the laws of karma? The form of a fish is certainly condemned and full of terrible pain. O my lord, what was the purpose of this incarnation? Kindly explain this to us, for hearing about the pastimes of the Lord is auspicious for everyone.
Parīkṣit Mahārāja's question to Śukadeva Gosvāmī was based on this principle stated by the Lord Himself in Bhagavad-gītā (4.7):
yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself." The Lord appears in each incarnation to save the world from irreligious principles and especially to protect His devotees (paritrāṇāya sādhūnām). Vāmanadeva, for example, appeared to save the devotee Bali Mahārāja. Similarly, when the Supreme Personality of Godhead accepted the abominable form of a fish, He must have done so to favor some devotee. Parīkṣit Mahārāja was eager to know about the devotee for whom the Supreme Lord accepted this form.
TEXT 4
śrī-sūta uvāca
ity ukto viṣṇu-rātena
bhagavān bādarāyaṇiḥ
uvāca caritaṁ viṣṇor
matsya-rūpeṇa yat kṛtam
SYNONYMS
śrī-sūtaḥ uvāca-Śrī Sūta Gosvāmī said; iti uktaḥ-thus being questioned; viṣṇu-rātena-by Mahārāja Parīkṣit, known as Viṣṇurāta; bhagavān-the most powerful; bādarāyaṇiḥ-the son of Vyāsadeva, Śukadeva Gosvāmī; uvāca-said; caritam-the pastimes; viṣṇoḥ-of Lord Viṣṇu; matsya-rūpeṇa-by Him in the form of a fish; yat-whatever; kṛtam-was done.
Sūta Gosvāmī said: When Parīkṣit Mahārāja thus inquired from Śukadeva Gosvāmī, that most powerful saintly person began describing the pastimes of the Lord's incarnation as a fish.
TEXT 5
śrī-śuka uvāca
go-vipra-sura-sādhūnāṁ
chandasām api ceśvaraḥ
rakṣām icchaṁs tanūr dhatte
dharmasyārthasya caiva hi
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; go-of the cows; vipra-of the brāhmaṇas; sura-of the demigods; sādhūnām-and of the devotees; chandasām api-even of the Vedic literature; ca-and; īśvaraḥ-the supreme controller; rakṣām-the protection; icchan-desiring; tanūḥ dhatte-accepts the forms of incarnations; dharmasya-of the principles of religion; arthasya-of the principles of the purpose of life; ca-and; eva-indeed; hi-certainly.
Śrī Śukadeva Gosvāmī said: O King, for the sake of protecting the cows, brāhmaṇas, demigods, devotees, the Vedic literature, religious principles, and principles to fulfill the purpose of life, the Supreme Personality of Godhead accepts the forms of incarnations.
The Supreme Personality of Godhead generally appears in various types of incarnations to give protection to the cows and brāhmaṇas. The Lord is described as go-brāhmaṇa-hitāya ca; in other words, He is always eager to benefit the cows and brāhmaṇas. When Lord Kṛṣṇa appeared, He purposefully became a cowherd boy and showed personally how to give protection to the cows and calves. Similarly, He showed respect to Sudāmā Vipra, a real brāhmaṇa. From the Lord's personal activities, human society should learn how to give protection specifically to the brāhmaṇas and cows. Then the protection of religious principles, fulfillment of the aim of life and protection of Vedic knowledge can be achieved. Without protection of cows, brahminical culture cannot be maintained; and without brahminical culture, the aim of life cannot be fulfilled. The Lord, therefore, is described as go-brāhmaṇa-hitāya because His incarnation is only for the protection of the cows and brāhmaṇas. Unfortunately, because in Kali-yuga there is no protection of the cows and brahminical culture, everything is in a precarious position. If human society wants to be exalted, the leaders of society must follow the instructions of Bhagavad-gītā and give protection to the cows, the brāhmaṇas and brahminical culture.
TEXT 6
uccāvaceṣu bhūteṣu
caran vāyur iveśvaraḥ
noccāvacatvaṁ bhajate
nirguṇatvād dhiyo guṇaiḥ
SYNONYMS
ucca-avaceṣu-having higher or lower bodily forms; bhūteṣu-among the living entities; caran-behaving; vāyuḥ iva-exactly like the air; īśvaraḥ-the Supreme Lord; na-not; ucca-avacatvam-the quality of higher or lower grades of life; bhajate-accepts; nirguṇatvāt-because of being transcendental, above all material qualities; dhiyaḥ-generally; guṇaiḥ-by the modes of material nature.
Like the air passing through different types of atmosphere, the Supreme Personality of Godhead, although appearing sometimes as a human being and sometimes as a lower animal, is always transcendental. Because He is above the material modes of nature, He is unaffected by higher and lower forms.
The Supreme Personality of Godhead is the master of the material nature (mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram [Bg. 9.10]). Therefore, being the supreme controller of the laws of nature, the Lord cannot be under their influence. An example given in this regard is that although the wind blows through many places, the air is not affected by the qualities of these places. Although the air sometimes carries the odor of a filthy place, the air has nothing to do with such a place. Similarly, the Supreme Personality of Godhead, being all-good and all-auspicious, is never affected by the material qualities like an ordinary living entity. puruṣaḥ prakṛti-stho hi bhuṅkte prakṛtijān guṇān (Bg. 13.21). When the living entity is in the material nature, he is affected by its qualities. The Supreme Personality of Godhead, however, is not affected. Disrespectfully, one who does not know this considers the Supreme Personality of Godhead an ordinary living being (avajānanti māṁ mūḍhāḥ). Paraṁ bhāvam ajānantaḥ: such a conclusion is reached by the unintelligent because they are unaware of the transcendental qualities of the Lord.
TEXT 7
āsīd atīta-kalpānte
brāhmo naimittiko layaḥ
samudropaplutās tatra
lokā bhūr-ādayo nṛpa
SYNONYMS
āsīt-there was; atīta-past; kalpa-ante-at the end of the kalpa; brāhmaḥ-of Lord Brahmā's day; naimittikaḥ-because of that; layaḥ-inundation; samudra-in the ocean; upaplutāḥ-were inundated; tatra-there; lokāḥ-all the planets; bhūḥ-ādayaḥ-Bhūḥ, Bhuvaḥ and Svaḥ, the three lokas; nṛpa-O King.
O King Parīkṣit, at the end of the past millennium, at the end of Brahmā's day, because Lord Brahmā sleeps during the night, annihilation took place, and the three worlds were covered by the water of the ocean.
TEXT 8
kālenāgata-nidrasya
dhātuḥ śiśayiṣor balī
mukhato niḥsṛtān vedān
hayagrīvo 'ntike 'harat
SYNONYMS
kālena-because of time (the end of Brahmā's day); āgata-nidrasya-when he felt sleepy; dhātuḥ-of Brahmā; śiśayiṣoḥ-desiring to lie down to sleep; balī-very powerful; mukhataḥ-from the mouth; niḥsṛtān-emanating; vedān-the Vedic knowledge; hayagrīvaḥ-the great demon named Hayagrīva; antike-nearby; aharat-stole.
At the end of Brahmā's day, when Brahmā felt sleepy and desired to lie down, the Vedas were emanating from his mouth, and the great demon named Hayagrīva stole the Vedic knowledge.
TEXT 9
jñātvā tad dānavendrasya
hayagrīvasya ceṣṭitam
dadhāra śapharī-rūpaṁ
bhagavān harir īśvaraḥ
SYNONYMS
jñātvā-after understanding; tat-that; dānava-indrasya-of the great demon; hayagrīvasya-of Hayagrīva; ceṣṭitam-activity; dadhāra-accepted; śapharī-rūpam-the form of a fish; bhagavān-the Supreme Personality of Godhead; hariḥ-the Lord; īśvaraḥ-the supreme controller.
Understanding the acts of the great demon Hayagrīva, the Supreme Personality of Godhead, Hari, who is full of all opulences, assumed the form of a fish and saved the Vedas by killing the demon.
Because everything was inundated by water, to save the Vedas it was necessary for the Lord to assume the form of a fish.
TEXT 10
tatra rāja-ṛṣiḥ kaścin
nāmnā satyavrato mahān
nārāyaṇa-paro 'tapat
tapaḥ sa salilāśanaḥ
SYNONYMS
tatra-in that connection; rāja-ṛṣiḥ-a king equally qualified as a great saintly person; kaścit-someone; nāmnā-by the name; satyavrataḥ-Satyavrata; mahān-a great personality; nārāyaṇa-paraḥ-a great devotee of Lord Nārāyaṇa, the Supreme Personality of Godhead; atapat-performed austerities; tapaḥ-penances; saḥ-he; salila-āśanaḥ-only drinking water.
During the Cākṣuṣa-manvantara there was a great king named Satyavrata who was a great devotee of the Supreme Personality of Godhead. Satyavrata performed austerities by subsisting only on water.
The Lord assumed one fish incarnation to save the Vedas at the beginning of the Svāyambhuva-manvantara, and at the end of the Cākṣuṣa-manvantara the Lord again assumed the form of a fish just to favor the great king named Satyavrata. As there were two incarnations of Varāha, there were also two incarnations of fish. The Lord appeared as one fish incarnation to save the Vedas by killing Hayagrīva, and He assumed the other fish incarnation to show favor to King Satyavrata.
TEXT 11
yo 'sāv asmin mahā-kalpe
tanayaḥ sa vivasvataḥ
śrāddhadeva iti khyāto
manutve hariṇārpitaḥ
SYNONYMS
yaḥ-one who; asau-He (the Supreme Person); asmin-in this; mahā-kalpe-great millennium; tanayaḥ-son; saḥ-he; vivasvataḥ-of the sun-god; śrāddhadevaḥ-by the name Śrāddhadeva; iti-thus; khyātaḥ-celebrated; manutve-in the position of Manu; hariṇā-by the Supreme Personality of Godhead; arpitaḥ-was situated.
In this [the present] millennium King Satyavrata later became the son of Vivasvān, the king of the sun planet, and was known as Śrāddhadeva. By the mercy of the Supreme Personality of Godhead, he was given the post of Manu.
TEXT 12
ekadā kṛtamālāyāṁ
kurvato jala-tarpaṇam
tasyāñjaly-udake kācic
chaphary ekābhyapadyata
SYNONYMS
ekadā-one day; kṛtamālāyām-on the bank of the Kṛtamālā River; kurvataḥ-executing; jala-tarpaṇam-the offering of oblations of water; tasya-his; añjali-palmful; udake-in the water; kācit-some; śapharī-a small fish; ekā-one; abhyapadyata-was generated.
One day while King Satyavrata was performing austerities by offering water on the bank of the River Kṛtamālā, a small fish appeared in the water in his palms.
TEXT 13
satyavrato 'ñjali-gatāṁ
saha toyena bhārata
utsasarja nadī-toye
śapharīṁ draviḍeśvaraḥ
SYNONYMS
satyavrataḥ-King Satyavrata; añjali-gatām-in the water held in the palms of the King; saha-with; toyena-water; bhārata-O King Parīkṣit; utsasarja-threw; nadī-toye-in the water of the river; śapharīm-that small fish; draviḍa-īśvaraḥ-Satyavrata, the King of Draviḍa.
Satyavrata, the King of Draviḍadeśa, threw the fish into the water of the river along with the water in his palm, O King Parīkṣit, descendant of Bharata.
TEXT 14
tam āha sātikaruṇaṁ
mahā-kāruṇikaṁ nṛpam
yādobhyo jñāti-ghātibhyo
dīnāṁ māṁ dīna-vatsala
kathaṁ visṛjase rājan
bhītām asmin sarij-jale
SYNONYMS
tam-unto him (Satyavrata); āha-said; sā-that small fish; ati-karuṇam-extremely compassionate; mahā-kāruṇikam-extremely merciful; nṛpam-unto King Satyavrata; yādobhyaḥ-to the aquatics; jñāti-ghātibhyaḥ-who are always eager to kill the smaller fish; dīnām-very poor; mām-me; dīna-vatsala-O protector of the poor; katham-why; visṛjase-you are throwing; rājan-O King; bhītām-very much afraid; asmin-within this; sarit-jale-in the water of the river.
With an appealing voice, the poor small fish said to King Satyavrata, who was very merciful: My dear King, protector of the poor, why are you throwing Me in the water of the river, where there are other aquatics who can kill Me? I am very much afraid of them.
In the Matsya Purāṇa it is said:
ananta-śaktir bhagavān
matsya-rūpī janārdanaḥ
krīḍārthaṁ yācayām āsa
svayaṁ satyavrataṁ nṛpam
"The Supreme Personality of Godhead possesses unlimited potency. Nonetheless, in His pastime in the form of a fish He begged protection from King Satyavrata."
TEXT 15
tam ātmano 'nugrahārthaṁ
prītyā matsya-vapur-dharam
ajānan rakṣaṇārthāya
śapharyāḥ sa mano dadhe
SYNONYMS
tam-unto the fish; ātmanaḥ-personal; anugraha-artham-to show favor; prītyā-very much pleased; matsya-vapuḥ-dharam-the Supreme Personality of Godhead, who had assumed the form of a fish; ajānan-without knowledge of this; rakṣaṇa-arthāya-just to give protection; śapharyāḥ-of the fish; saḥ-the King; manaḥ-mind; dadhe-decided.
To please himself, King Satyavrata, not knowing that the fish was the Supreme Personality of Godhead, decided with great pleasure to give the fish protection.
Here is an example of giving service to the Supreme Personality of Godhead even without knowledge. Such service is called ajñāta-sukṛti. King Satyavrata wanted to show his own mercy, not knowing that the fish was Lord Viṣṇu. By such unknowing devotional service, one is favored by the Supreme Personality of Godhead. Service rendered to the Supreme Lord, knowingly or unknowingly, never goes in vain.
TEXT 16
tasyā dīnataraṁ vākyam
āśrutya sa mahīpatiḥ
kalaśāpsu nidhāyaināṁ
dayālur ninya āśramam
SYNONYMS
tasyāḥ-of the fish; dīna-taram-pitiable; vākyam-words; āśrutya-hearing; saḥ-that; mahī-patiḥ-the King; kalaśa-apsu-in the water contained in the water jug; nidhāya-taking; enām-the fish; dayāluḥ-merciful; ninye-brought; āśramam-to his residence.
The merciful King, being moved by the pitiable words of the fish, placed the fish in a water jug and brought Him to his own residence.
TEXT 17
sā tu tatraika-rātreṇa
vardhamānā kamaṇḍalau
alabdhvātmāvakāśaṁ vā
idam āha mahīpatim
SYNONYMS
sā-that fish; tu-but; tatra-therein; eka-rātreṇa-in one night; vardhamānā-expanding; kamaṇḍalau-in the waterpot; alabdhvā-without attaining; ātma-avakāśam-a comfortable position for His body; vā-either; idam-this; āha-said; mahī-patim-unto the King.
But in one night that fish grew so much that He could not move His body comfortably in the water of the pot. He then spoke to the King as follows.
TEXT 18
nāhaṁ kamaṇḍalāv asmin
kṛcchraṁ vastum ihotsahe
kalpayaukaḥ suvipulaṁ
yatrāhaṁ nivase sukham
SYNONYMS
na-not; aham-I; kamaṇḍalau-in this waterpot; asmin-in this; kṛcchram-with great difficulty; vastum-to live; iha-here; utsahe-like; kalpaya-just consider; okaḥ-residential place; su-vipulam-more expanded; yatra-wherein; aham-I; nivase-can live; sukham-in pleasure.
O My dear King, I do not like living in this waterpot with such great difficulty. Therefore, please find some better reservoir of water where I can live comfortably.
TEXT 19
sa enāṁ tata ādāya
nyadhād audañcanodake
tatra kṣiptā muhūrtena
hasta-trayam avardhata
SYNONYMS
saḥ-the King; enām-unto the fish; tataḥ-thereafter; ādāya-taking out; nyadhāt-placed; audañcana-udake-in a well of water; tatra-therein; kṣiptā-being thrown; muhūrtena-within a moment; hasta-trayam-three cubits; avardhata-immediately developed.
Then, taking the fish out of the waterpot, the King threw Him in a large well. But within a moment the fish developed to the length of three cubits.
TEXT 20
na ma etad alaṁ rājan
sukhaṁ vastum udañcanam
pṛthu dehi padaṁ mahyaṁ
yat tvāhaṁ śaraṇaṁ gatā
SYNONYMS
na-not; me-unto Me; etat-this; alam-fit; rājan-O King; sukham-in happiness; vastum-to live; udañcanam-reservoir of water; pṛthu-very great; dehi-give; padam-a place; mahyam-unto Me; yat-which; tvā-unto you; aham-I; śaraṇam-shelter; gatā-have taken.
The fish then said: My dear King, this reservoir of water is not fit for My happy residence. Please give Me a more extensive pool of water, for I have taken shelter of you.
TEXT 21
tata ādāya sā rājñā
kṣiptā rājan sarovare
tad āvṛtyātmanā so 'yaṁ
mahā-mīno 'nvavardhata
SYNONYMS
tataḥ-from there; ādāya-taking away; sā-the fish; rājñā-by the King; kṣiptā-being thrown; rājan-O King (Mahārāja Parīkṣit); sarovare-in a lake; tat-that; āvṛtya-covering; ātmanā-by the body; saḥ-the fish; ayam-this; mahā-mīnaḥ-gigantic fish; anvavardhata-immediately developed.
O Mahārāja Parīkṣit, the King took the fish from the well and threw Him in a lake, but the fish then assumed a gigantic form exceeding the extent of the water.
TEXT 22
naitan me svastaye rājann
udakaṁ salilaukasaḥ
nidhehi rakṣā-yogena
hrade mām avidāsini
SYNONYMS
na-not; etat-this; me-unto Me; svastaye-comfortable; rājan-O King; udakam-water; salila-okasaḥ-because I am a big aquatic; nidhehi-put; rakṣā-yogena-by some means; hrade-in a lake; mām-Me; avidāsini-perpetual.
The fish then said: O King, I am a large aquatic, and this water is not at all suitable for Me. Now kindly find some way to save Me. It would be better to put Me in the water of a lake that will never reduce.
TEXT 23
ity uktaḥ so 'nayan matsyaṁ
tatra tatrāvidāsini
jalāśaye 'sammitaṁ taṁ
samudre prākṣipaj jhaṣam
SYNONYMS
iti uktaḥ-thus being requested; saḥ-the King; anayat-brought; matsyam-the fish; tatra-therein; tatra-therein; avidāsini-where the water never diminishes; jala-āśaye-in the reservoir of water; asammitam-unlimited; tam-unto the fish; samudre-in the ocean; prākṣipat-threw; jhaṣam-the gigantic fish.
When thus requested, King Satyavrata took the fish to the largest reservoir of water. But when that also proved insufficient, the King at last threw the gigantic fish into the ocean.
TEXT 24
kṣipyamāṇas tam āhedam
iha māṁ makarādayaḥ
adanty atibalā vīra
māṁ nehotsraṣṭum arhasi
SYNONYMS
kṣipyamāṇaḥ-being thrown in the ocean; tam-unto the King; āha-the fish said; idam-this; iha-in this place; mām-Me; makara-ādayaḥ-dangerous aquatics like sharks; adanti-will eat; ati-balāḥ-because of being too powerful; vīra-O heroic King; mām-Me; na-not; iha-in this water; utsraṣṭum-to throw; arhasi-you deserve.
While being thrown in the ocean, the fish said to King Satyavrata: O hero, in this water there are very powerful and dangerous sharks that will eat Me. Therefore you should not throw Me in this place.
TEXT 25
evaṁ vimohitas tena
vadatā valgu-bhāratīm
tam āha ko bhavān asmān
matsya-rūpeṇa mohayan
SYNONYMS
evam-thus; vimohitaḥ-bewildered; tena-by the fish; vadatā-speaking; valgu-bhāratīm-sweet words; tam-unto him; āha-said; kaḥ-who; bhavān-You; asmān-us; matsya-rūpeṇa-in the form of a fish; mohayan-bewildering.
After hearing these sweet words from the Supreme Personality of Godhead in the form of a fish, the King, being bewildered, asked Him: Who are You, sir? You simply bewilder us.
TEXT 26
naivaṁ vīryo jalacaro
dṛṣṭo 'smābhiḥ śruto 'pi vā
yo bhavān yojana-śatam
ahnābhivyānaśe saraḥ
SYNONYMS
na-not; evam-thus; vīryaḥ-powerful; jala-caraḥ-aquatic; dṛṣṭaḥ-seen; asmābhiḥ-by us; śrutaḥ api-nor heard of; vā-either; yaḥ-who; bhavān-Your Lordship; yojana-śatam-hundreds of miles; ahnā-in one day; abhivyānaśe-expanding; saraḥ-water.
My Lord, in one day You have expanded Yourself for hundreds of miles, covering the water of the river and the ocean. Before this I had never seen or heard of such an aquatic animal.
TEXT 27
nūnaṁ tvaṁ bhagavān sākṣād
dharir nārāyaṇo 'vyayaḥ
anugrahāya bhūtānāṁ
dhatse rūpaṁ jalaukasām
SYNONYMS
nūnam-certainly; tvam-You (are); bhagavān-the Supreme Personality of Godhead; sākṣāt-directly; hariḥ-the Lord; nārāyaṇaḥ-the Personality of Godhead; avyayaḥ-inexhaustible; anugrahāya-to show mercy; bhūtānām-to all living entities; dhatse-You have assumed; rūpam-a form; jala-okasām-like an aquatic.
My Lord, You are certainly the inexhaustible Supreme Personality of Godhead, Nārāyaṇa, Śrī Hari. It is to show Your mercy to the living entities that You have now assumed the form of an aquatic.
TEXT 28
namas te puruṣa-śreṣṭha
sthity-utpatty-apyayeśvara
bhaktānāṁ naḥ prapannānāṁ
mukhyo hy ātma-gatir vibho
SYNONYMS
namaḥ-I offer my respectful obeisances; te-unto You; puruṣa-śreṣṭha-the best of all living entities, the best of all enjoyers; sthiti-of maintenance; utpatti-creation; apyaya-and destruction; īśvara-the Supreme Lord; bhaktānām-of Your devotees; naḥ-like us; prapannānām-those who are surrendered; mukhyaḥ-the supreme; hi-indeed; ātma-gatiḥ-the supreme destination; vibho-Lord Viṣṇu.
O my Lord, master of creation, maintenance and annihilation, O best of enjoyers, Lord Viṣṇu, You are the leader and destination of surrendered devotees like us. Therefore let me offer my respectful obeisances unto You.
TEXT 29
sarve līlāvatārās te
bhūtānāṁ bhūti-hetavaḥ
jñātum icchāmy ado rūpaṁ
yad-arthaṁ bhavatā dhṛtam
SYNONYMS
sarve-everything; līlā-pastimes; avatārāḥ-incarnations; te-of Your Lordship; bhūtānām-of all living entities; bhūti-of a flourishing condition; hetavaḥ-the causes; jñātum-to know; icchāmi-I wish; adaḥ-this; rūpam-form; yat-artham-for what purpose; bhavatā-by Your Lordship; dhṛtam-assumed.
All Your pastimes and incarnations certainly appear for the welfare of all living entities. Therefore, my Lord, I wish to know the purpose for which You have assumed this form of a fish.
TEXT 30
na te 'ravindākṣa padopasarpaṇaṁ
mṛṣā bhavet sarva-suhṛt-priyātmanaḥ
yathetareṣāṁ pṛthag-ātmanāṁ satām
adīdṛśo yad vapur adbhutaṁ hi naḥ
SYNONYMS
na-never; te-of Your Lordship; aravinda-akṣa-My Lord, whose eyes are like the petals of a lotus; pada-upasarpaṇam-worship of the lotus feet; mṛṣā-useless; bhavet-can become; sarva-suhṛt-the friend of everyone; priya-dear to everyone; ātmanaḥ-the Supersoul of everyone; yathā-as; itareṣām-of others (the demigods); pṛthak-ātmanām-living entities who have material bodies different from the soul; satām-of those who are spiritually fixed; adīdṛśaḥ-You have manifested; yat-that; vapuḥ-body; adbhutam-wonderful; hi-indeed; naḥ-unto us.
O my Lord, possessing eyes like the petals of a lotus, the worship of the demigods, who are in the bodily concept of life, is fruitless in all respects. But because You are the supreme friend and dearmost Supersoul of everyone, worship of Your lotus feet is never useless. You have therefore manifested Your form as a fish.
The demigods like Indra, Candra and Sūrya are ordinary living entities who are differentiated parts and parcels of the Supreme Personality of Godhead. The Lord expands Himself through the living beings (nityo nityānāṁ cetanaś cetanānām). His personal viṣṇu-tattva forms, which are all spiritual, are called svāṁśa, and the living entities who are differentiated parts are called vibhinnāṁśa. Some of the vibhinnāṁśa forms are spiritual, and some are a combination of matter and spirit. The conditioned souls in the material world are different from their external bodies made of material energy. Thus the demigods living in the upper planetary systems and the living entities living in the lower planetary system are of the same nature. Nonetheless, those living as human beings on this planet are sometimes attracted to worshiping the demigods in the higher planetary systems. Such worship is temporary. As the human beings on this planet have to change their bodies (tathā dehāntara-prāptiḥ), the living entities known as Indra, Candra, Varuṇa and so on will also have to change their bodies in due course of time. As stated in Bhagavad-gītā, antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām: "Men of small intelligence worship the demigods, and their fruits are limited and temporary." Kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ: [Bg. 7.20] those who do not know the position of the demigods are inclined to worship the demigods for some material purpose, but the results of such worship are never permanent. Consequently, here it is said, yathetareṣāṁ pṛthag-ātmanāṁ satām, padopasarpaṇaṁ mṛṣā bhavet. In other words, if one is to worship someone else, he must worship the Supreme Personality of Godhead. Then his worship will never be fruitless. Svalpam apy asya dharmasya trāyate mahato bhayāt: even a slight attempt to worship the Supreme Personality of Godhead is a permanent asset. Therefore, as recommended in Śrīmad-Bhāgavatam, tyaktvā sva-dharmaṁ caraṇāmbujaṁ hareḥ. One should take to the worship of the lotus feet of Hari, even if this means giving up the so-called occupational duty assigned because of the particular body one has accepted. Because worship in terms of the body is temporary, it does not bear any permanent fruit. But worship of the Supreme Personality of Godhead gives immense benefit.
TEXT 31
śrī-śuka uvāca
iti bruvāṇaṁ nṛpatiṁ jagat-patiḥ
satyavrataṁ matsya-vapur yuga-kṣaye
vihartu-kāmaḥ pralayārṇave 'bravīc
cikīrṣur ekānta-jana-priyaḥ priyam
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; bruvāṇam-speaking like that; nṛpatim-unto the King; jagat-patiḥ-the master of the entire universe; satyavratam-unto Satyavrata; matsya-vapuḥ-the Lord, who had assumed the form of a fish; yuga-kṣaye-at the end of a yuga; vihartu-kāmaḥ-to enjoy His own pastimes; pralaya-arṇave-in the water of inundation; abravīt-said; cikīrṣuḥ-desiring to do; ekānta-jana-priyaḥ-most beloved by the devotees; priyam-something very beneficial.
Śukadeva Gosvāmī said: When King Satyavrata spoke in this way, the Supreme Personality of Godhead, who at the end of the yuga had assumed the form of a fish to benefit His devotee and enjoy His pastimes in the water of inundation, responded as follows.
TEXT 32
śrī-bhagavān uvāca
saptame hy adyatanād ūrdhvam
ahany etad arindama
nimaṅkṣyaty apyayāmbhodhau
trailokyaṁ bhūr-bhuvādikam
SYNONYMS
śrī-bhagavān uvāca-the Supreme Personality of Godhead said; saptame-on the seventh; hi-indeed; adyatanāt-from today; ūrdhvam-forward; ahani-on the day; etat-this creation; arimdama-O King who can subdue your enemies; nimaṅkṣyati-shall be inundated; apyaya-ambhodhau-in the ocean of destruction; trailokyam-the three lokas; bhūḥ-bhuva-ādikam-namely Bhūrloka, Bhuvarloka and Svarloka.
The Supreme Personality of Godhead said: O King, who can subdue your enemies, on the seventh day from today the three worlds-Bhūḥ, Bhuvaḥ and Svaḥ-will all merge into the water of inundation.
TEXT 33
tri-lokyāṁ līyamānāyāṁ
saṁvartāmbhasi vai tadā
upasthāsyati nauḥ kācid
viśālā tvāṁ mayeritā
SYNONYMS
tri-lokyām-the three lokas; līyamānāyām-upon being merged; saṁvarta-ambhasi-in the water of destruction; vai-indeed; tadā-at that time; upasthāsyati-will appear; nauḥ-boat; kācit-one; viśālā-very big; tvām-unto you; mayā-by Me; īritā-sent.
When all the three worlds merge into the water, a large boat sent by Me will appear before you.
TEXTS 34–35
tvaṁ tāvad oṣadhīḥ sarvā
bījāny uccāvacāni ca
saptarṣibhiḥ parivṛtaḥ
sarva-sattvopabṛṁhitaḥ
āruhya bṛhatīṁ nāvaṁ
vicariṣyasy aviklavaḥ
ekārṇave nirāloke
ṛṣīṇām eva varcasā
SYNONYMS
tvam-you; tāvat-until that time; oṣadhīḥ-herbs; sarvāḥ-all kinds of; bījāni-seeds; ucca-avacāni-lower and higher; ca-and; sapta-ṛṣibhiḥ-by the seven ṛṣis; parivṛtaḥ-surrounded; sarva-sattva-all kinds of living entities; upabṛṁhitaḥ-surrounded by; āruhya-getting on; bṛhatīm-very large; nāvam-boat; vicariṣyasi-shall travel; aviklavaḥ-without moroseness; eka-arṇave-in the ocean of inundation; nirāloke-without being illuminated; ṛṣīṇām-of the great ṛṣis; eva-indeed; varcasā-by the effulgence.
Thereafter, O King, you shall collect all types of herbs and seeds and load them on that great boat. Then, accompanied by the seven ṛṣis and surrounded by all kinds of living entities, you shall get aboard that boat, and without moroseness you shall easily travel with your companions on the ocean of inundation, the only illumination being the effulgence of the great ṛṣis.
TEXT 36
dodhūyamānāṁ tāṁ nāvaṁ
samīreṇa balīyasā
upasthitasya me śṛṅge
nibadhnīhi mahāhinā
SYNONYMS
dodhūyamānām-being tossed about; tām-that; nāvam-boat; samīreṇa-by the wind; balīyasā-very powerful; upasthitasya-situated nearby; me-of Me; śṛṅge-to the horn; nibadhnīhi-bind; mahā-ahinā-by the large serpent (Vāsuki).
Then, as the boat is tossed about by the powerful winds, attach the vessel to My horn by means of the great serpent Vāsuki, for I shall be present by your side.
TEXT 37
ahaṁ tvām ṛṣibhiḥ sārdhaṁ
saha-nāvam udanvati
vikarṣan vicariṣyāmi
yāvad brāhmī niśā prabho
SYNONYMS
aham-I; tvām-unto you; ṛṣibhiḥ-with all the saintly persons; sārdham-all together; saha-with; nāvam-the boat; udanvati-in the water of devastation; vikarṣan-contacting; vicariṣyāmi-I shall travel; yāvat-as long as; brāhmī-pertaining to Lord Brahmā; niśā-night; prabho-O King.
Pulling the boat, with you and all the ṛṣis in it, O King, I shall travel in the water of devastation until the night of Lord Brahmā's slumber is over.
This particular devastation actually took place not during the night of Lord Brahmā but during his day, for it was during the time of Cākṣuṣa Manu. Brahmā's night takes place when Brahmā goes to sleep, but in the daytime there are fourteen Manus, one of whom is Cākṣuṣa Manu. Therefore, Śrīla Viśvanātha Cakravartī Ṭhākura comments that although it was daytime for Lord Brahmā, Brahmā felt sleepy for a short time by the supreme will of the Lord. This short period is regarded as Lord Brahmā's night. This has been elaborately discussed by Śrīla Rūpa Gosvāmī in his Laghu-bhāgavatāmṛta. The following is a summary of his analysis. Because Agastya Muni cursed Svāyambhuva Manu, during the time of Svāyambhuva Manu a devastation took place. This devastation is mentioned in the Matsya Purāṇa. During the time of Cākṣuṣa Manu, by the supreme will of the Lord, there was suddenly another pralaya, or devastation. This is mentioned by Mārkaṇḍeya Ṛṣi in the Viṣṇu-dharmottara. At the end of Manu's time there is not necessarily a devastation, but at the end of the Cākṣuṣa-manvantara, the Supreme Personality of Godhead, by His illusory energy, wanted to show Satyavrata the effects of devastation. Śrīla Śrīdhara Svāmī also agrees with this opinion. The Laghu-bhāgavatāmṛta says:
madhye manvantarasyaiva
muneḥ śāpān manuṁ prati
pralayo 'sau babhūveti
purāṇe kvacid īryate
ayam ākasmiko jātaś
cākṣuṣasyāntare manoḥ
pralayaḥ padmanābhasya
līlayeti ca kutracit
sarva-manvantarasyānte
pralayo niścitaṁ bhavet
viṣṇu-dharmottare tv etat
mārkaṇḍeyeṇa bhāṣitam
manor ante layo nāsti
manave 'darśi māyayā
viṣṇuneti bruvāṇais tu
svāmibhir naiṣa manyate
TEXT 38
madīyaṁ mahimānaṁ ca
paraṁ brahmeti śabditam
vetsyasy anugṛhītaṁ me
sampraśnair vivṛtaṁ hṛdi
SYNONYMS
madīyam-pertaining to Me; mahimānam-glories; ca-and; param brahma-the Supreme Brahman, the Absolute Truth; iti-thus; śabditam-celebrated; vetsyasi-you shall understand; anugṛhītam-being favored; me-by Me; sampraśnaiḥ-by inquiries; vivṛtam-thoroughly explained; hṛdi-within the heart.
You will be thoroughly advised and favored by Me, and because of your inquiries, everything about My glories, which are known as paraṁ brahma, will be manifest within your heart. Thus you will know everything about Me.
As stated in Bhagavad-gītā (15.15), sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: the Supreme Personality of Godhead, Paramātmā, is situated in everyone's heart, and from Him come remembrance, knowledge and forgetfulness. The Lord reveals Himself in proportion to one's surrender to Him. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham [Bg. 4.11]. In responsive cooperation, the Lord reveals Himself in proportion to one's surrender. That which is revealed to one who fully surrenders is different from what is revealed to one who surrenders partially. Everyone naturally surrenders to the Supreme Personality of Godhead, either directly or indirectly. The conditioned soul surrenders to the laws of nature in material existence, but when one fully surrenders to the Lord, material nature does not act upon him. Such a fully surrendered soul is favored by the Supreme Personality of Godhead directly. Mām eva ye prapadyante māyām etāṁ taranti te [Bg. 7.14]. One who has fully surrendered to the Lord has no fear of the modes of material nature, for everything is but an expansion of the Lord's glories (sarvaṁ khalv idaṁ brahma), and these glories are gradually revealed and realized. The Lord is the supreme purifier (paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]). The more one is purified and the more he wants to know about the Supreme, the more the Lord reveals to him. Full knowledge of Brahman, Paramātmā and Bhagavān is revealed to the pure devotees. The Lord says in Bhagavad-gītā (10.11):
teṣām evānukampārtham
aham ajñāna-jaṁ tamaḥ
nāśayāmy ātma-bhāvastho
jñāna-dīpena bhāsvatā
"Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance."
TEXT 39
ittham ādiśya rājānaṁ
harir antaradhīyata
so 'nvavaikṣata taṁ kālaṁ
yaṁ hṛṣīkeśa ādiśat
SYNONYMS
ittham-as aforementioned; ādiśya-instructing; rājānam-the King (Satyavrata); hariḥ-the Supreme Personality of Godhead; antaradhīyata-disappeared from that place; saḥ-he (the King); anvavaikṣata-began to wait for; tam kālam-that time; yam-which; hṛṣīka-īśaḥ-Lord Hṛṣīkeśa, the master of all the senses; ādiśat-instructed.
After thus instructing the King, the Supreme Personality of Godhead immediately disappeared. Then King Satyavrata began to wait for that time of which the Lord had instructed.
TEXT 40
āstīrya darbhān prāk-kūlān
rājarṣiḥ prāg-udaṅ-mukhaḥ
niṣasāda hareḥ pādau
cintayan matsya-rūpiṇaḥ
SYNONYMS
āstīrya-spreading; darbhān-kuśa grass; prāk-kūlān-the upper portion facing east; rāja-ṛṣiḥ-Satyavrata, the saintly King; prāk-udak-mukhaḥ-looking toward the northeast (īśāna); niṣasāda-sat down; hareḥ-of the Supreme Personality of Godhead; pādau-upon the lotus feet; cintayan-meditating; matsya-rūpiṇaḥ-who had assumed the form of a fish.
After spreading kuśa with its tips pointing east, the saintly King, himself facing the northeast, sat down on the grass and began to meditate upon the Supreme Personality of Godhead, Viṣṇu, who had assumed the form of a fish.
TEXT 41
tataḥ samudra udvelaḥ
sarvataḥ plāvayan mahīm
vardhamāno mahā-meghair
varṣadbhiḥ samadṛśyata
SYNONYMS
tataḥ-thereafter; samudraḥ-the ocean; udvelaḥ-overflowing; sarvataḥ-everywhere; plāvayan-inundating; mahīm-the earth; vardhamānaḥ-increasing more and more; mahā-meghaiḥ-by gigantic clouds; varṣadbhiḥ-incessantly pouring rain; samadṛśyata-King Satyavrata saw it.
Thereafter, gigantic clouds pouring incessant water swelled the ocean more and more. Thus the ocean began to overflow onto the land and inundate the entire world.
TEXT 42
dhyāyan bhagavad-ādeśaṁ
dadṛśe nāvam āgatām
tām āruroha viprendrair
ādāyauṣadhi-vīrudhaḥ
SYNONYMS
dhyāyan-remembering; bhagavat-ādeśam-the order of the Supreme Personality of Godhead; dadṛśe-he saw; nāvam-a boat; āgatām-coming near; tām-aboard the boat; āruroha-got up; vipra-indraiḥ-with the saintly brāhmaṇas; ādāya-taking; auṣadhi-herbs; vīrudhaḥ-and creepers.
As Satyavrata remembered the order of the Supreme Personality of Godhead, he saw a boat coming near him. Thus he collected herbs and creepers, and, accompanied by saintly brāhmaṇas, he got aboard the boat.
TEXT 43
tam ūcur munayaḥ prītā
rājan dhyāyasva keśavam
sa vai naḥ saṅkaṭād asmād
avitā śaṁ vidhāsyati
SYNONYMS
tam-unto the King; ūcuḥ-said; munayaḥ-all the saintly brāhmaṇas; prītāḥ-being pleased; rājan-O King; dhyāyasva-meditate; keśavam-upon the Supreme Lord, Keśava; saḥ-His Lordship; vai-indeed; naḥ-us; saṅkaṭāt-from the great danger; asmāt-as now visible; avitā-will save; śam-auspiciousness; vidhāsyati-He will arrange.
The saintly brāhmaṇas, being pleased with the King, said to him: O King, please meditate upon the Supreme Personality of Godhead, Keśava. He will save us from this impending danger and arrange for our well-being.
TEXT 44
so 'nudhyātas tato rājñā
prādurāsīn mahārṇave
eka-śṛṅga-dharo matsyo
haimo niyuta-yojanaḥ
SYNONYMS
saḥ-the Lord; anudhyātaḥ-being meditated upon; tataḥ-thereafter (hearing the words of the saintly brāhmaṇas); rājñā-by the King; prādurāsīt-appeared (before him); mahā-arṇave-in the great ocean of inundation; eka-śṛṅga-dharaḥ-with one horn; matsyaḥ-a big fish; haimaḥ-made of gold; niyuta-yojanaḥ-eight million miles long.
Then, while the King constantly meditated upon the Supreme Personality of Godhead, a large golden fish appeared in the ocean of inundation. The fish had one horn and was eight million miles long.
TEXT 45
nibadhya nāvaṁ tac-chṛṅge
yathokto hariṇā purā
varatreṇāhinā tuṣṭas
tuṣṭāva madhusūdanam
SYNONYMS
nibadhya-anchoring; nāvam-the boat; tat-śṛṅge-onto the horn of the big fish; yathā-uktaḥ-as advised; hariṇā-by the Supreme Personality of Godhead; purā-before; varatreṇa-used as a rope; ahinā-by the great serpent (of the name Vāsuki); tuṣṭaḥ-being pleased; tuṣṭāva-he satisfied; madhusūdanam-the Supreme Lord, the killer of Madhu.
Following the instructions formerly given by the Supreme Personality of Godhead, the King anchored the boat to the fish's horn, using the serpent Vāsuki as a rope. Thus being satisfied, he began offering prayers to the Lord.
TEXT 46
śrī-rājovāca
anādy-avidyopahatātma-saṁvidas
tan-mūla-saṁsāra-pariśramāturāḥ
yadṛcchayopasṛtā yam āpnuyur
vimuktido naḥ paramo gurur bhavān
SYNONYMS
śrī-rājā uvāca-the King offered prayers as follows; anādi-from time immemorial; avidyā-by ignorance; upahata-has been lost; ātma-saṁvidaḥ-knowledge about the self; tat-that is; mūla-the root; saṁsāra-material bondage; pariśrama-full of miserable conditions and hard work; āturāḥ-suffering; yadṛcchayā-by the supreme will; upasṛtāḥ-being favored by the ācārya; yam-the Supreme Personality of Godhead; āpnuyuḥ-can achieve; vimukti-daḥ-the process of liberation; naḥ-our; paramaḥ-the supreme; guruḥ-spiritual master; bhavān-Your Lordship.
The King said: By the grace of the Lord, those who have lost their self-knowledge since time immemorial, and who because of this ignorance are involved in a material, conditional life full of miseries, obtain the chance to meet the Lord's devotee. I accept that Supreme Personality of Godhead as the supreme spiritual master.
The Supreme Personality of Godhead is actually the supreme spiritual master. The Supreme Lord knows everything about the suffering of the conditioned soul, and therefore He appears in this material world, sometimes personally, sometimes by an incarnation and sometimes by authorizing a living being to act on His behalf. In all cases, however, He is the original spiritual master who enlightens the conditioned souls who are suffering in the material world. The Lord is always busy helping the conditioned souls in many ways. Therefore He is addressed here as paramo gurur bhavān. The representative of the Supreme Personality of Godhead who acts to spread Kṛṣṇa consciousness is also guided by the Supreme Lord to act properly in executing the Lord's order. Such a person may appear to be an ordinary human being, but because he acts on behalf of the Supreme Personality of Godhead, the supreme spiritual master, he is not to be neglected as ordinary. It is therefore said, ācāryaṁ māṁ vijānīyāt: an ācārya who acts on behalf of the Supreme Personality of Godhead should be understood to be as good as the Supreme Lord Himself.
sākṣād dharitvena samasta-śāstrair
uktas tathā bhāvyata eva sadbhiḥ
kintu prabhor yaḥ priya eva tasya
vande guroḥ śrī-caraṇāravindam
Viśvanātha Cakravartī Ṭhākura has advised that the spiritual master acting on the Supreme Lord's behalf must be worshiped as being as good as the Supreme Lord, for he is the Lord's most confidential servant in broadcasting the Lord's message for the benefit of the conditioned souls involved in the material world.
TEXT 47
jano 'budho 'yaṁ nija-karma-bandhanaḥ
sukhecchayā karma samīhate 'sukham
yat-sevayā tāṁ vidhunoty asan-matiṁ
granthiṁ sa bhindyād dhṛdayaṁ sa no guruḥ
SYNONYMS
janaḥ-the conditioned soul subjected to birth and death; abudhaḥ-most foolish because of accepting the body as the self; ayam-he; nija-karma-bandhanaḥ-accepting different bodily forms as a result of his sinful activities; sukha-icchayā-desiring to be happy within this material world; karma-fruitive activities; samīhate-plans; asukham-but it is for distress only; yat-sevayā-by rendering service unto whom; tām-the entanglement of karma; vidhunoti-clears up; asat-matim-the unclean mentality (accepting the body as the self); granthim-hard knot; saḥ-His Lordship the Supreme Personality of Godhead; bhindyāt-being cut off; hṛdayam-in the core of the heart; saḥ-He (the Lord); naḥ-our; guruḥ-the supreme spiritual master.
In hopes of becoming happy in this material world, the foolish conditioned soul performs fruitive activities that result only in suffering. But by rendering service to the Supreme Personality of Godhead, one becomes free from such false desires for happiness. May my supreme spiritual master cut the knot of false desires from the core of my heart.
For material happiness, the conditioned soul involves himself in fruitive activities, which actually put him into material distress. Because the conditioned soul does not know this, he is said to be in avidyā, or ignorance. Because of a false hope for happiness, the conditioned soul becomes involved in various plans for material activity. Here Mahārāja Satyavrata prays that the Lord sever this hard knot of false happiness and thus become his supreme spiritual master.
TEXT 48
yat-sevayāgner iva rudra-rodanaṁ
pumān vijahyān malam ātmanas tamaḥ
bhajeta varṇaṁ nijam eṣa so 'vyayo
bhūyāt sa īśaḥ paramo guror guruḥ
SYNONYMS
yat-sevayā-the Supreme Personality of Godhead, by serving whom; agneḥ-in touch with fire; iva-as it is; rudra-rodanam-a block of silver or gold becomes purified; pumān-a person; vijahyāt-can give up; malam-all the dirty things of material existence; ātmanaḥ-of one's self; tamaḥ-the mode of ignorance, by which one performs pious and impious activities; bhajeta-may revive; varṇam-his original identity; nijam-one's own; eṣaḥ-such; saḥ-He; avyayaḥ-inexhaustible; bhūyāt-let Him become; saḥ-He; īśaḥ-the Supreme Personality of Godhead; paramaḥ-the supreme; guroḥ guruḥ-the spiritual master of all other spiritual masters.
One who wants to be free of material entanglement should take to the service of the Supreme Personality of Godhead and give up the contamination of ignorance, involving pious and impious activities. Thus one regains his original identity, just as a block of gold or silver sheds all dirt and becomes purified when treated with fire. May that inexhaustible Supreme Personality of Godhead become our spiritual master, for He is the original spiritual master of all other spiritual masters.
In human life one is meant to undergo austerity to purify one's existence. Tapo divyaṁ putrakā yena sattvaṁ śuddhyet. Because of contamination by the modes of material nature, one continues in the cycle of birth and death (kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni janmasu). Therefore the purpose of human life is to purify oneself of this contamination so that one can regain his spiritual form and not undergo this cycle of birth and death. The recommended process of decontamination is devotional service to the Lord. There are various processes for self-realization, such as karma, jñāna and yoga, but none of them is equal to the process of devotional service. As gold and silver can be freed from all dirty contamination by being put into a fire but not merely by being washed, the living entity can be awakened to his own identity by performing devotional service (yat-sevayā), but not by karma, jñāna or yoga. Cultivation of speculative knowledge or practice of yogic gymnastics will not be helpful.
The word varṇam refers to the luster of one's original identity. The original luster of gold or silver is brilliant. Similarly, the original luster of the living being, who is part of the sac-cid-ānanda-vigraha [Bs. 5.1], is the luster of ānanda, or pleasure. Ānandamayo bhyāsāt. Every living entity has the right to become ānandamaya, joyful, because he is part of the sac-cid-ānanda-vigraha [Bs. 5.1], Kṛṣṇa. Why should the living being be put into tribulation because of dirty contamination by the material modes of nature? The living entity should become purified and regain his svarūpa, his original identity. This he can do only by devotional service. Therefore, one should adopt the instructions of the Supreme Personality of Godhead, who is described here as guror guruḥ, the spiritual master of all other spiritual masters.
Even though we may not have the fortune to contact the Supreme Lord personally, the Lord's representative is as good as the Lord Himself because such a representative does not say anything unless it is spoken by the Supreme Personality of Godhead. Śrī Caitanya Mahāprabhu therefore gives a definition of guru. Yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa: [Cc. Madhya 7.128] the bona fide guru is he who advises his disciples exactly in accordance with the principles spoken by Kṛṣṇa. The bona fide guru is he who has accepted Kṛṣṇa as guru. This is the guru-paramparā system. The original guru is Vyāsadeva because he is the speaker of Bhagavad-gītā and Śrīmad-Bhāgavatam, wherein everything spoken relates to Kṛṣṇa. Therefore guru-pūjā is known as Vyāsa-pūjā. In the final analysis, the original guru is Kṛṣṇa, His disciple is Nārada, whose disciple is Vyāsa, and in this way we gradually come in touch with the guru-paramparā. One cannot become a guru if he does not know what the Personality of Godhead Kṛṣṇa or His incarnation wants. The mission of the guru is the mission of the Supreme Personality of Godhead: to spread Kṛṣṇa consciousness all over the world.
TEXT 49
na yat-prasādāyuta-bhāga-leśam
anye ca devā guravo janāḥ svayam
kartuṁ sametāḥ prabhavanti puṁsas
tam īśvaraṁ tvāṁ śaraṇaṁ prapadye
SYNONYMS
na-not; yat-prasāda-of the mercy of the Supreme Personality of Godhead; ayuta-bhāga-leśam-only one ten-thousandth; anye-others; ca-also; devāḥ-even the demigods; guravaḥ-the so-called gurus; janāḥ-the total population; svayam-personally; kartum-to execute; sametāḥ-all together; prabhavanti-can become equally able; puṁsaḥ-by the Supreme Personality of Godhead; tam-unto Him; īśvaram-unto the Supreme Personality of Godhead; tvām-unto You; śaraṇam-shelter; prapadye-let me surrender.
Neither all the demigods, nor the so-called gurus nor all other people, either independently or together, can offer mercy that equals even one ten-thousandth of Yours. Therefore I wish to take shelter of Your lotus feet.
It is said, kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ: [Bg. 7.20] people in general, being motivated by material desires, worship the demigods to get fruitive results very quickly. People generally do not become devotees of Lord Viṣṇu, since Lord Viṣṇu never becomes the order-supplier of His devotee. Lord Viṣṇu does not give a devotee benedictions that will create a further demand for benedictions. By worshiping the demigods one may get results, but, as described in Bhagavad-gītā, antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām: whatever great benedictions one may achieve from the demigods are all temporary. Because the demigods themselves are temporary, their benedictions are also temporary and have no permanent value. Those who aspire for such benedictions have a poor fund of knowledge (tad bhavaty alpa-medhasām). The benedictions of Lord Viṣṇu are different. By the mercy of the Lord Viṣṇu, one can be completely freed from material contamination and go back home, back to Godhead. Therefore the benedictions offered by the demigods cannot compare to even one ten-thousandth of the Lord's benedictions. One should not, therefore, try to obtain benedictions from the demigods or false gurus. One should aspire only for the benediction offered by the Supreme Personality of Godhead. As the Lord says in Bhagavad-gītā (18.66):
sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ
"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." This is the greatest benediction.
TEXT 50
acakṣur andhasya yathāgraṇīḥ kṛtas
tathā janasyāviduṣo 'budho guruḥ
tvam arka-dṛk sarva-dṛśāṁ samīkṣaṇo
vṛto gurur naḥ sva-gatiṁ bubhutsatām
SYNONYMS
acakṣuḥ-one who does not have his power of sight; andhasya-for such a blind person; yathā-as; agraṇīḥ-the leader, who goes first; kṛtaḥ-accepted; tathā-similarly; janasya-such a person; aviduṣaḥ-who has no knowledge of the goal of life; abudhaḥ-a foolish rascal; guruḥ-the spiritual master; tvam-Your Lordship; arka-dṛk-appear like the sun; sarva-dṛśām-of all sources of knowledge; samīkṣaṇaḥ-the complete seer; vṛtaḥ-accepted; guruḥ-the spiritual master; naḥ-our; sva-gatim-one who knows his real self-interest; bubhutsatām-such an enlightened person.
As a blind man, being unable to see, accepts another blind man as his leader, people who do not know the goal of life accept someone as a guru who is a rascal and a fool. But we are interested in self-realization. Therefore we accept You, the Supreme Personality of Godhead, as our spiritual master, for You are able to see in all directions and are omniscient like the sun.
The conditioned soul, being wrapped in ignorance and therefore not knowing the goal of life, accepts a guru who can juggle words and make some display of magic that is wonderful to a fool. Sometimes a foolish person accepts someone as a guru because he can manufacture a small quantity of gold by mystic yogic power. Because such a disciple has a poor fund of knowledge, he cannot judge whether the manufacture of gold is the criterion for a guru. Why should one not accept the Supreme Personality of Godhead, Kṛṣṇa, from whom unlimited numbers of gold mines come into being? Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]. All the gold mines are created by the energy of the Supreme Personality of Godhead. Therefore, why should one accept a magician who can manufacture only a small portion of gold? Such gurus are accepted by those who are blind, not knowing the goal of life. Mahārāja Satyavrata, however, knew the goal of life. He knew the Supreme Personality of Godhead, and therefore he accepted the Lord as his guru. Either the Supreme Lord or His representative can become guru. The Lord says, mām eva ye prapadyante māyām etāṁ taranti te: [Bg. 7.14] "One can get relief from the clutches of māyā as soon as he surrenders unto Me." Therefore it is the guru's business to instruct his disciple to surrender to the Supreme Personality of Godhead if he wants relief from the material clutches. This is the symptom of the guru. This same principle was instructed by Śrī Caitanya Mahāprabhu: yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa [Cc. Madhya 7.128]. In other words, one is advised not to accept a guru who does not follow the path of instruction given by Lord Kṛṣṇa.
TEXT 51
jano janasyādiśate 'satīṁ gatiṁ
yayā prapadyeta duratyayaṁ tamaḥ
tvaṁ tv avyayaṁ jñānam amogham añjasā
prapadyate yena jano nijaṁ padam
SYNONYMS
janaḥ-a person who is not a bona fide guru (an ordinary person); janasya-of an ordinary person who does not know the goal of life; ādiśate-instructs; asatīm-impermanent, material; gatim-the goal of life; yayā-by such knowledge; prapadyeta-he surrenders; duratyayam-insurmountable; tamaḥ-to ignorance; tvam-Your Lordship; tu-but; avyayam-indestructible; jñānam-knowledge; amogham-without material contamination; añjasā-very soon; prapadyate-achieves; yena-by such knowledge; janaḥ-a person; nijam-his own; padam-original position.
A materialistic so-called guru instructs his materialistic disciples about economic development and sense gratification, and because of such instructions the foolish disciples continue in the materialistic existence of ignorance. But Your Lordship gives knowledge that is eternal, and the intelligent person receiving such knowledge is quickly situated in his original constitutional position.
So-called gurus instruct their disciples for the sake of material profit. Some guru advises that one meditate in such a way that his intelligence will increase in regard to keeping his body fit for sense gratification. Another guru advises that sex is the ultimate goal of life and that one should therefore engage in sex to the best of his ability. These are the instructions of foolish gurus. In other words, because of the instructions of a foolish guru one remains perpetually in material existence and suffers its tribulations. But if one is intelligent enough to take instructions from the Supreme Personality of Godhead, as enunciated in Bhagavad-gītā or the Sāṅkhya philosophy of Kapiladeva, one can very soon attain liberation and be situated in his original position of spiritual life. The words nijaṁ padam are significant. The living entity, being part and parcel of the Supreme Personality of Godhead, has the birthright to a position in Vaikuṇṭhaloka, or the spiritual world, where there is no anxiety. Therefore, one should follow the instructions of the Supreme Personality of Godhead. Then, as stated in Bhagavad-gītā, tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna: [Bg. 4.9] after giving up one's body, one will return home, back to Godhead. The Lord lives in the spiritual world in His original personality, and a devotee who follows the instructions of the Lord approaches Him (mām eti). As a spiritual person, such a devotee returns to the Personality of Godhead and plays and dances with Him. That is the ultimate goal of life.
TEXT 52
tvaṁ sarva-lokasya suhṛt priyeśvaro
hy ātmā gurur jñānam abhīṣṭa-siddhiḥ
tathāpi loko na bhavantam andha-dhīr
jānāti santaṁ hṛdi baddha-kāmaḥ
SYNONYMS
tvam-You, my dear Lord; sarva-lokasya-of all planets and their inhabitants; suhṛt-the most well-wishing friend; priya-the most dear; īśvaraḥ-the supreme controller; hi-also; ātmā-the supreme soul; guruḥ-the supreme teacher; jñānam-the supreme knowledge; abhīṣṭa-siddhiḥ-the fulfillment of all desires; tathā api-still; lokaḥ-persons; na-not; bhavantam-unto You; andha-dhīḥ-because of blind intelligence; jānāti-can know; santam-situated; hṛdi-in his heart; baddha-kāmaḥ-because of being bewildered by material lusty desires.
My Lord, You are the supreme well-wishing friend of everyone, the dearmost friend, the controller, the Supersoul, the supreme instructor and the giver of supreme knowledge and the fulfillment of all desires. But although You are within the heart, the foolish, because of lusty desires in the heart, cannot understand You.
Herein the reason for foolishness is described. Because the conditioned soul in this material world is full of materialistic lusty desires, he cannot understand the Supreme Personality of Godhead, although the Lord is situated in everyone's heart (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe'rjuna tiṣṭhati [Bg. 18.61]). It is because of this foolishness that one cannot take instructions from the Lord, although the Lord is ready to instruct everyone both externally and internally. The Lord says, dadāmi buddhi-yogaṁ tam yena mām upayānti te. In other words, the Lord can give instructions on devotional service by which one can return home, back to Godhead. Unfortunately, however, people do not take this devotional service. The Lord, being situated in everyone's heart, can give one complete instructions on going back to Godhead, but because of lusty desires one engages himself in materialistic activities and does not render service to the Lord. Therefore one is bereft of the value of the Lord's instructions. By mental speculation one can understand that one is not the body but a spirit soul, but unless one engages in devotional service, the real purpose of life is never fulfilled. The real purpose of life is to go back home, back to Godhead, and live with the Supreme Personality of Godhead, play with the Supreme Personality of Godhead, dance with the Supreme Personality of Godhead and eat with the Supreme Personality of Godhead. These are different items of ānanda, spiritual happiness in spiritual variegatedness. Even though one may come to the platform of brahma-bhūta and understand his spiritual identity by speculative knowledge, one cannot enjoy spiritual life without understanding the Supreme Personality of Godhead. This is indicated here by the word abhīṣṭa-siddhiḥ. One can fulfill the ultimate goal of life only by engaging in devotional service to the Lord. Then the Lord will give one proper instructions on how to go back home, back to Godhead.
TEXT 53
tvaṁ tvām ahaṁ deva-varaṁ vareṇyaṁ
prapadya īśaṁ pratibodhanāya
chindhy artha-dīpair bhagavan vacobhir
granthīn hṛdayyān vivṛṇu svam okaḥ
SYNONYMS
tvam-how exalted You are; tvām-unto You; aham-myself; deva-varam-worshiped by the demigods; vareṇyam-the greatest of all; prapadye-fully surrendering; īśam-unto the supreme controller; pratibodhanāya-for understanding the real purpose of life; chindhi-cut off; artha-dīpaiḥ-by the light of purposeful instruction; bhagavan-O Supreme Lord; vacobhiḥ-by Your words; granthīn-knots; hṛdayyān-fixed within the core of the heart; vivṛṇu-kindly explain; svam okaḥ-my destination in life.
O Supreme Lord, for self-realization I surrender unto You, who are worshiped by the demigods as the supreme controller of everything. By Your instructions, exposing life's purpose, kindly cut the knot from the core of my heart and let me know the destination of my life.
Sometimes it is argued that people do not know who is a spiritual master and that finding a spiritual master from whom to get enlightenment in regard to the destination of life is very difficult. To answer all these questions, King Satyavrata shows us the way to accept the Supreme Personality of Godhead as the real spiritual master. The Supreme Lord has given full directions in Bhagavad-gītā about how to deal with everything in this material world and how to return home, back to Godhead. Therefore, one should not be misled by so-called gurus who are rascals and fools. Rather, one should directly see the Supreme Personality of Godhead as the guru or instructor. It is difficult, however, to understand Bhagavad-gītā without the help of the guru. Therefore the guru appears in the paramparā system. In Bhagavad-gītā (4.34) the Supreme Personality of Godhead recommends:
tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ
"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth." Lord Kṛṣṇa directly instructed Arjuna. Arjuna is therefore tattva-darśī or guru. Arjuna accepted the Supreme Personality of Godhead (paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]). Similarly, following in the footsteps of Śrī Arjuna, who is a personal devotee of the Lord, one should accept the supremacy of Lord Kṛṣṇa, as supported by Vyāsa, Devala, Asita, Nārada and later by the ācāryas Rāmānujācārya, Madhvācārya, Nimbārka and Viṣṇusvāmī and still later by the greatest ācārya, Śrī Caitanya Mahāprabhu. Where, then, is the difficulty in finding a guru? If one is sincere he can find the guru and learn everything. One should take lessons from the guru and find out the goal of life. Mahārāja Satyavrata, therefore, shows us the way of the mahājana. Mahājano yena gataḥ sa panthāḥ. One should surrender to the Supreme Personality of Godhead (daśāvatāra) and learn from Him about the spiritual world and the goal of life.
TEXT 54
śrī-śuka uvāca
ity uktavantaṁ nṛpatiṁ
bhagavān ādi-pūruṣaḥ
matsya-rūpī mahāmbhodhau
viharaṁs tattvam abravīt
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; uktavantam-being addressed by Mahārāja Satyavrata; nṛpatim-unto the King; bhagavān-the Supreme Personality of Godhead; ādi-pūruṣaḥ-the original person; matsya-rūpī-who had assumed the form of a fish; mahā-ambhodhau-in that water of inundation; viharan-while moving; tattvam abravīt-explained the Absolute Truth.
Śukadeva Gosvāmī continued: When Satyavrata had thus prayed to the Supreme Personality of Godhead, who had assumed the form of a fish, the Lord, while moving in the water of inundation, explained to him the Absolute Truth.
TEXT 55
purāṇa-saṁhitāṁ divyāṁ
sāṅkhya-yoga-kriyāvatīm
satyavratasya rājarṣer
ātma-guhyam aśeṣataḥ
SYNONYMS
purāṇa-the subject matter explained in the Purāṇas, the old histories, especially the Matsya Purāṇa; saṁhitām-the Vedic instructions contained in Brahma-saṁhitā and other saṁhitās; divyām-all transcendental literatures; sāṅkhya-the philosophical way of sāṅkhya-yoga; yoga-the science of self-realization or bhakti-yoga; kriyāvatīm-practically applied in life; satyavratasya-of King Satyavrata; rāja-ṛṣeḥ-the great king and saint; ātma-guhyam-all the mysteries of self-realization; aśeṣataḥ-including all branches.
The Supreme Personality of Godhead thus explained to King Satyavrata the spiritual science known as sāṅkhya-yoga, the science by which one distinguishes between matter and spirit [in other words, bhakti-yoga], along with the instructions contained in the Purāṇas [the old histories] and the saṁhitās. The Lord explained Himself in all these literatures.
TEXT 56
aśrauṣīd ṛṣibhiḥ sākam
ātma-tattvam asaṁśayam
nāvy āsīno bhagavatā
proktaṁ brahma sanātanam
SYNONYMS
aśrauṣīt-he heard; ṛṣibhiḥ-the great saintly persons; sākam-with; ātma-tattvam-the science of self-realization; asaṁśayam-without any doubt (because it was spoken by the Supreme Lord); nāvi āsīnaḥ-sitting in the boat; bhagavatā-by the Supreme Personality of Godhead; proktam-explained; brahma-all transcendental literatures; sanātanam-eternally existing.
While sitting in the boat, King Satyavrata, accompanied by the great saintly persons, listened to the instructions of the Supreme Personality of Godhead in regard to self-realization. These instructions were all from the eternal Vedic literature [brahma]. Thus the King and sages had no doubt about the Absolute Truth.
TEXT 57
atīta-pralayāpāya
utthitāya sa vedhase
hatvāsuraṁ hayagrīvaṁ
vedān pratyāharad dhariḥ
SYNONYMS
atīta-passed; pralaya-apāye-at the end of the inundation; utthitāya-to bring him to his senses after sleeping; saḥ-the Supreme Lord; vedhase-unto Lord Brahmā; hatvā-after killing; asuram-the demon; hayagrīvam-by the name Hayagrīva; vedān-all the Vedic records; pratyāharat-delivered; hariḥ-the Supreme Personality of Godhead.
At the end of the last inundation [during the period of Svāyambhuva Manu] the Supreme Personality of Godhead killed the demon named Hayagrīva and delivered all the Vedic literatures to Lord Brahmā when Lord Brahmā awakened from sleeping.
TEXT 58
sa tu satyavrato rājā
jñāna-vijñāna-saṁyutaḥ
viṣṇoḥ prasādāt kalpe 'sminn
āsīd vaivasvato manuḥ
SYNONYMS
saḥ-he; tu-indeed; satyavrataḥ-Satyavrata; rājā-the King; jñāna-vijñāna-saṁyutaḥ-enlightened in full knowledge and its practical use; viṣṇoḥ-of Lord Viṣṇu; prasādāt-by the mercy; kalpe asmin-in this period (ruled by Vaivasvata Manu); āsīt-became; vaivasvataḥ manuḥ-Vaivasvata Manu.
King Satyavrata was illuminated with all Vedic knowledge by the mercy of Lord Viṣṇu, and in this period he has now taken birth as Vaivasvata Manu, the son of the sun-god.
Śrīla Viśvanātha Cakravartī Ṭhākura gives his verdict that Satyavrata appeared in the Cākṣuṣa-manvantara. When the Cākṣuṣa-manvantara ended, the period of Vaivasvata Manu began. By the grace of Lord Viṣṇu, Satyavrata received instructions from the second fish incarnation and was thus enlightened in all spiritual knowledge.
TEXT 59
satyavratasya rājarṣer
māyā-matsyasya śārṅgiṇaḥ
saṁvādaṁ mahad-ākhyānaṁ
śrutvā mucyeta kilbiṣāt
SYNONYMS
satyavratasya-of King Satyavrata; rāja-ṛṣeḥ-of the great king; māyā-matsyasya-and the fish incarnation; śārṅgiṇaḥ-who had one horn on His head; saṁvādam-the description or dealings; mahat-ākhyānam-the great story; śrutvā-by hearing; mucyeta-is delivered; kilbiṣāt-from all sinful reactions.
This story concerning the great King Satyavrata and the fish incarnation of the Supreme Personality of Godhead, Viṣṇu, is a great transcendental narration. Anyone who hears it is delivered from the reactions of sinful life.
TEXT 60
avatāraṁ harer yo 'yaṁ
kīrtayed anvahaṁ naraḥ
saṅkalpās tasya sidhyanti
sa yāti paramāṁ gatim
SYNONYMS
avatāram-incarnation; hareḥ-of the Supreme Personality of Godhead; yaḥ-whoever; ayam-he; kīrtayet-narrates and chants; anvaham-daily; naraḥ-such a person; saṅkalpāḥ-all ambitions; tasya-of him; sidhyanti-become successful; saḥ-such a person; yāti-goes back; paramām gatim-back home to Godhead, the supreme place.
One who narrates this description of the Matsya incarnation and King Satyavrata will certainly have all his ambitions fulfilled, and he will undoubtedly return home, back to Godhead.
TEXT 61
pralaya-payasi dhātuḥ supta-śakter mukhebhyaḥ
śruti-gaṇam apanītaṁ pratyupādatta hatvā
ditijam akathayad yo brahma satyavratānāṁ
tam aham akhila-hetuṁ jihma-mīnaṁ nato 'smi
SYNONYMS
pralaya-payasi-in the water of inundation; dhātuḥ-from Lord Brahmā; supta-śakteḥ-who was inert because of sleeping; mukhebhyaḥ-from the mouths; śruti-gaṇam-Vedic records; apanītam-stolen; pratyupādatta-gave back to him; hatvā-by killing; ditijam-the great demon; akathayat-explained; yaḥ-one who; brahma-Vedic knowledge; satyavratānām-for the enlightenment of Satyavrata and the great saintly persons; tam-unto Him; aham-I; akhila-hetum-unto the cause of all causes; jihma-mīnam-appearing as and pretending to be a great fish; nataḥ asmi-I offer my respectful obeisances.
I offer my respectful obeisances unto the Supreme Personality of Godhead, who pretended to be a gigantic fish, who restored the Vedic literature to Lord Brahmā when Lord Brahmā awakened from sleep, and who explained the essence of Vedic literature to King Satyavrata and the great saintly persons.
Here is a summary of Satyavrata's meeting with the fish incarnation of Lord Viṣṇu. Lord Viṣṇu's purpose was to take back all the Vedic literatures from the demon Hayagrīva and restore them to Lord Brahmā. Incidentally, by His causeless mercy, the Lord spoke with Satyavrata. The word satyavratānām is significant because it indicates that those on the level of Satyavrata can take knowledge from the Vedas delivered by the Supreme Personality of Godhead. Whatever is spoken by the Supreme Lord is accepted as Veda. As stated in Bhagavad-gītā, vedānta-kṛd veda-vit: the Supreme Personality of Godhead is the compiler of all Vedic knowledge, and He knows the purport of the Vedas. Therefore, anyone who takes knowledge from the Supreme Personality of Godhead, Kṛṣṇa, or from Bhagavad-gītā as it is, knows the purpose of the Vedas (vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]). One cannot understand Vedic knowledge from the veda-vāda-ratās, who read the Vedas and misconstrue their subject matter. One has to know the Vedas from the Supreme Personality of Godhead.
Thus end the Bhaktivedanta purports of the Eighth Canto, Twenty-fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "Matsya, the Lord's Fish Incarnation."
-This commentation has been finished in our New Delhi center today, the first of September, 1976, the day of Rādhāṣṭamī, by the grace of the Supreme Personality of Godhead and the ācāryas. Śrīla Narottama dāsa Ṭhākura says, tāṅdera caraṇa sevi bhakta-sane vāsa janame janame haya, ei abhilāṣa. I am attempting to present Śrīmad-Bhāgavatam in the English language by the order of my spiritual master, Śrīmad Bhaktisiddhānta Sarasvatī Ṭhākura, and by his grace the work of translation is gradually progressing, and the European and American devotees who have joined the Kṛṣṇa consciousness movement are helping me considerably. Thus we have expectations of finishing the great task before my passing away. All glories to Śrī Guru and Gaurāṅga.
END OF THE EIGHTH CANTO
Ninth Canto - "Liberation"
Chapter One
King Sudyumna Becomes a Woman
This chapter describes how Sudyumna became a woman and how the dynasty of Vaivasvata Manu was amalgamated with the Soma-vaṁśa, the dynasty coming from the moon.
By the desire of Mahārāja Parīkṣit, Śukadeva Gosvāmī told about the dynasty of Vaivasvata Manu, who was formerly King Satyavrata, the ruler of Draviḍa. While describing this dynasty, he also described how the Supreme Personality of Godhead, while lying down in the waters of devastation, gave birth to Lord Brahmā from a lotus generated from His navel. From the mind of Lord Brahmā, Marīci was generated, and his son was Kaśyapa. From Kaśyapa, through Aditi, Vivasvān was generated, and from Vivasvān came Śrāddhadeva Manu, who was born from the womb of Saṁjñā. Śrāddhadeva's wife, Śraddhā, gave birth to ten sons, such as Ikṣvāku and Nṛga.
Śrāddhadeva, or Vaivasvata Manu, the father of Mahārāja Ikṣvāku, was sonless before Ikṣvāku's birth, but by the grace of the great sage Vasiṣṭha he performed a yajña to satisfy Mitra and Varuṇa. Then, although Vaivasvata Manu wanted a son, by the desire of his wife he got a daughter named Ilā. Manu, however, was not satisfied with the daughter. Consequently, for Manu's satisfaction, the great sage Vasiṣṭha prayed for Ilā to be transformed into a boy, and his prayer was fulfilled by the Supreme Personality of Godhead. Thus Ilā became a beautiful young man named Sudyumna.
Once upon a time, Sudyumna went on tour with his ministers. At the foot of the mountain Sumeru there is a forest named Sukumāra, and as soon as they entered that forest, they were all transformed into women. When Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī about the reason for this transformation, Śukadeva Gosvāmī described how Sudyumna, being transformed into a woman, accepted Budha, the son of the moon, as her husband and had a son named Purūravā. By the grace of Lord Śiva, Sudyumna received the benediction that he would live one month as a woman and one month as a man. Thus he regained his kingdom and had three sons, named Utkala, Gaya and Vimala, who were all very religious. Thereafter, he entrusted his kingdom to Purūravā and took the order of vānaprastha life.
TEXT 1
śrī-rājovāca
manvantarāṇi sarvāṇi
tvayoktāni śrutāni me
vīryāṇy ananta-vīryasya
hares tatra kṛtāni ca
SYNONYMS
śrī-rājā uvāca-King Parīkṣit said; manvantarāṇi-all about the periods of the various Manus; sarvāṇi-all of them; tvayā-by you; uktāni-have been described; śrutāni-have been listened to; me-by me; vīryāṇi-wonderful activities; ananta-vīryasya-of the Supreme Personality of Godhead, who has unlimited potency; hareḥ-of the Supreme Lord, Hari; tatra-in those manvantara periods; kṛtāni-which have been performed; ca-also.
King Parīkṣit said: My lord, Śukadeva Gosvāmī, you have elaborately described all the periods of the various Manus and, within those periods, the wonderful activities of the Supreme Personality of Godhead, who has unlimited potency. I am fortunate to have heard all of this from you.
TEXTS 2–3
yo 'sau satyavrato nāma
rājarṣir draviḍeśvaraḥ
jñānaṁ yo 'tīta-kalpānte
lebhe puruṣa-sevayā
sa vai vivasvataḥ putro
manur āsīd iti śrutam
tvattas tasya sutāḥ proktā
ikṣvāku-pramukhā nṛpāḥ
SYNONYMS
yaḥ asau-he who was known; satyavrataḥ-Satyavrata; nāma-by the name; rāja-ṛṣiḥ-the saintly king; draviḍa-īśvaraḥ-the ruler of the Draviḍa countries; jñānam-knowledge; yaḥ-one who; atīta-kalpa-ante-at the end of the period of the last Manu, or at the end of the last millennium; lebhe-received; puruṣa-sevayā-by rendering service to the Supreme Personality of Godhead; saḥ-he; vai-indeed; vivasvataḥ-of Vivasvān; putraḥ-son; manuḥ āsīt-became the Vaivasvata Manu; iti-thus; śrutam-I have already heard; tvattaḥ-from you; tasya-his; sutāḥ-sons; proktāḥ-have been explained; ikṣvāku-pramukhāḥ-headed by Ikṣvāku; nṛpāḥ-many kings.
Satyavrata, the saintly king of Draviḍadeśa who received spiritual knowledge at the end of the last millennium by the grace of the Supreme, later became Vaivasvata Manu, the son of Vivasvān, in the next manvantara [period of Manu]. I have received this knowledge from you. I also understand that such kings as Ikṣvāku were his sons, as you have already explained.
TEXT 4
teṣāṁ vaṁśaṁ pṛthag brahman
vaṁśānucaritāni ca
kīrtayasva mahā-bhāga
nityaṁ śuśrūṣatāṁ hi naḥ
SYNONYMS
teṣām-of all those kings; vaṁśam-the dynasties; pṛthak-separately; brahman-O great brāhmaṇa (Śukadeva Gosvāmī); vaṁśa-anucaritāni ca-and their dynasties and characteristics; kīrtayasva-kindly describe; mahā-bhāga-O greatly fortunate one; nityam-eternally; śuśrūṣatām-who are engaged in your service; hi-indeed; naḥ-of ourselves.
O greatly fortunate Śukadeva Gosvāmī, O great brāhmaṇa, kindly describe to us separately the dynasties and characteristics of all those kings, for we are always eager to hear such topics from you.
TEXT 5
ye bhūtā ye bhaviṣyāś ca
bhavanty adyatanāś ca ye
teṣāṁ naḥ puṇya-kīrtīnāṁ
sarveṣāṁ vada vikramān
SYNONYMS
ye-all of whom; bhūtāḥ-have already appeared; ye-all of whom; bhaviṣyāḥ-will appear in the future; ca-also; bhavanti-are existing; adyatanāḥ-at present; ca-also; ye-all of whom; teṣām-of all of them; naḥ-unto us; puṇya-kīrtīnām-who were all pious and celebrated; sarveṣām-of all of them; vada-kindly explain; vikramān-about the abilities.
Kindly tell us about the abilities of all the celebrated kings born in the dynasty of Vaivasvata Manu, including those who have already passed, those who may appear in the future, and those who exist at present.
TEXT 6
śrī-sūta uvāca
evaṁ parīkṣitā rājñā
sadasi brahma-vādinām
pṛṣṭaḥ provāca bhagavāñ
chukaḥ parama-dharma-vit
SYNONYMS
śrī-sūtaḥ uvāca-Śrī Sūta Gosvāmī said; evam-in this way; parīkṣitā-by Mahārāja Parīkṣit; rājñā-by the King; sadasi-in the assembly; brahma-vādinām-of all the great saintly experts in Vedic knowledge; pṛṣṭaḥ-having been asked; provāca-answered; bhagavān-the most powerful; śukaḥ-Śuka Gosvāmī; parama-dharma-vit-the most learned scholar in religious principles.
Sūta Gosvāmī said: When Śukadeva Gosvāmī, the greatest knower of religious principles, was thus requested by Mahārāja Parīkṣit in the assembly of all the scholars learned in Vedic knowledge, he then proceeded to speak.
TEXT 7
śrī-śuka uvāca
śrūyatāṁ mānavo vaṁśaḥ
prācuryeṇa parantapa
na śakyate vistarato
vaktuṁ varṣa-śatair api
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; śrūyatām-just hear from me; mānavaḥ vaṁśaḥ-the dynasty of Manu; prācuryeṇa-as expansive as possible; parantapa-O King, who can subdue your enemies; na-not; śakyate-one is able; vistarataḥ-very broadly; vaktum-to speak; varṣa-śataiḥ api-even if he does so for hundreds of years.
Śukadeva Gosvāmī continued: O King, subduer of your enemies, now hear from me in great detail about the dynasty of Manu. I shall explain as much as possible, although one could not say everything about it, even in hundreds of years.
TEXT 8
parāvareṣāṁ bhūtānām
ātmā yaḥ puruṣaḥ paraḥ
sa evāsīd idaṁ viśvaṁ
kalpānte 'nyan na kiñcana
SYNONYMS
para-avareṣām-of all living entities, in higher or lower statuses of life; bhūtānām-of those who have taken material bodies (the conditioned souls); ātmā-the Supersoul; yaḥ-one who is; puruṣaḥ-the Supreme Person; paraḥ-transcendental; saḥ-He; eva-indeed; āsīt-was existing; idam-this; viśvam-universe; kalpa-ante-at the end of the millennium; anyat-anything else; na-not; kiñcana-anything whatsoever.
The transcendental Supreme Person, the Supersoul of all living entities, who are in different statuses of life, high and low, existed at the end of the millennium, when neither this manifested cosmos nor anything else but Him existed.
Taking the proper position from which to describe the dynasty of Manu, Śukadeva Gosvāmī begins by saying that when the entire world is inundated, only the Supreme Personality of Godhead exists, and nothing else. Śukadeva Gosvāmī will now describe how the Lord creates other things, one after another.
TEXT 9
tasya nābheḥ samabhavat
padma-koṣo hiraṇmayaḥ
tasmiñ jajñe mahārāja
svayambhūś catur-ānanaḥ
SYNONYMS
tasya-of Him (the Supreme Personality of Godhead); nābheḥ-from the navel; samabhavat-generated; padma-koṣaḥ-a lotus; hiraṇmayaḥ-known as Hiraṇmaya, or golden; tasmin-on that golden lotus; jajñe-appeared; mahārāja-O King; svayambhūḥ-one who is self-manifested, who takes birth without a mother; catuḥ-ānanaḥ-with four heads.
O King Parīkṣit, from the navel of the Supreme Personality of Godhead was generated a golden lotus, on which the four-faced Lord Brahmā took his birth.
TEXT 10
marīcir manasas tasya
jajñe tasyāpi kaśyapaḥ
dākṣāyaṇyāṁ tato 'dityāṁ
vivasvān abhavat sutaḥ
SYNONYMS
marīciḥ-the great saintly person known as Marīci; manasaḥ tasya-from the mind of Lord Brahmā; jajñe-took birth; tasya api-from Marīci; kaśyapaḥ-Kaśyapa (took birth); dākṣāyaṇyām-in the womb of the daughter of Mahārāja Dakṣa; tataḥ-thereafter; adityām-in the womb of Aditi; vivasvān-Vivasvān; abhavat-took birth; sutaḥ-a son.
From the mind of Lord Brahmā, Marīci took birth, and from the semen of Marīci, Kaśyapa appeared from the womb of the daughter of Dakṣa Mahārāja. From Kaśyapa, by the womb of Aditi, Vivasvān took birth.
TEXTS 11–12
tato manuḥ śrāddhadevaḥ
saṁjñāyām āsa bhārata
śraddhāyāṁ janayām āsa
daśa putrān sa ātmavān
ikṣvāku-nṛga-śaryāti-
diṣṭa-dhṛṣṭa-karūṣakān
nariṣyantaṁ pṛṣadhraṁ ca
nabhagaṁ ca kaviṁ vibhuḥ
SYNONYMS
tataḥ-from Vivasvān; manuḥ śrāddhadevaḥ-the Manu named Śrāddhadeva; saṁjñāyām-in the womb of Saṁjñā (the wife of Vivasvān); āsa-was born; bhārata-O best of the Bhārata dynasty; śraddhāyām-in the womb of Śraddhā (the wife of Śrāddhadeva); janayām āsa-begot; daśa-ten; putrān-sons; saḥ-that Śrāddhadeva; ātmavān-having conquered his senses; ikṣvāku-nṛga-śaryāti-diṣṭa-dhṛṣṭa-karūṣakān-named Ikṣvāku, Nṛga, Śaryāti, Diṣṭa, Dhṛṣṭa and Karūṣaka; nariṣyantam-Nariṣyanta; pṛṣadhram ca-and Pṛṣadhra; nabhagam ca-and Nabhaga; kavim-Kavi; vibhuḥ-the great.
O King, best of the Bhārata dynasty, from Vivasvān, by the womb of Saṁjñā, Śrāddhadeva Manu was born. Śrāddhadeva Manu, having conquered his senses, begot ten sons in the womb of his wife, Śraddhā. The names of these sons were Ikṣvāku, Nṛga, Śaryāti, Diṣṭa, Dhṛṣṭa, Karūṣaka, Nariṣyanta, Pṛṣadhra, Nabhaga and Kavi.
TEXT 13
aprajasya manoḥ pūrvaṁ
vasiṣṭho bhagavān kila
mitrā-varuṇayor iṣṭiṁ
prajārtham akarod vibhuḥ
SYNONYMS
aprajasya-of he who had no son; manoḥ-of Manu; pūrvam-formerly; vasiṣṭhaḥ-the great saint Vasiṣṭha; bhagavān-powerful; kila-indeed; mitrā-varuṇayoḥ-of the demigods named Mitra and Varuṇa; iṣṭim-a sacrifice; prajā-artham-for the sake of getting sons; akarot-executed; vibhuḥ-the great person.
Manu at first had no sons. Therefore, in order to get a son for him, the great saint Vasiṣṭha, who was very powerful in spiritual knowledge, performed a sacrifice to satisfy the demigods Mitra and Varuṇa.
TEXT 14
tatra śraddhā manoḥ patnī
hotāraṁ samayācata
duhitrartham upāgamya
praṇipatya payovratā
SYNONYMS
tatra-in that sacrifice; śraddhā-Śraddhā; manoḥ-of Manu; patnī-the wife; hotāram-to the priest performing the yajña; samayācata-begged properly; duhitṛ-artham-for a daughter; upāgamya-coming near; praṇipatya-offering obeisances; payaḥ-vratā-who was observing the vow of drinking only milk.
During that sacrifice, Śraddhā, Manu's wife, who was observing the vow of subsisting only by drinking milk, approached the priest offering the sacrifice, offered obeisances to him and begged for a daughter.
TEXT 15
preṣito 'dhvaryuṇā hotā
vyacarat tat samāhitaḥ
gṛhīte haviṣi vācā
vaṣaṭ-kāraṁ gṛṇan dvijaḥ
SYNONYMS
preṣitaḥ-being told to execute the sacrifice; adhvaryuṇā-by the ṛtvik priest; hotā-the priest in charge of offering oblations; vyacarat-executed; tat-that (sacrifice); samāhitaḥ-with great attention; gṛhīte haviṣi-upon taking the clarified butter for the first oblation; vācā-by chanting the mantra; vaṣaṭ-kāram-the mantra beginning with the word vaṣaṭ; gṛṇan-reciting; dvijaḥ-the brāhmaṇa.
Told by the chief priest "Now offer oblations," the person in charge of oblations took clarified butter to offer. He then remembered the request of Manu's wife and performed the sacrifice while chanting the word "vaṣaṭ."
TEXT 16
hotus tad-vyabhicāreṇa
kanyelā nāma sābhavat
tāṁ vilokya manuḥ prāha
nātituṣṭamanā gurum
SYNONYMS
hotuḥ-of the priest; tat-of the yajña; vyabhicāreṇa-by that transgression; kanyā-a daughter; ilā-Ilā; nāma-by the name; sā-that daughter; abhavat-was born; tām-unto her; vilokya-seeing; manuḥ-Manu; prāha-said; na-not; atituṣṭamanāḥ-very much satisfied; gurum-unto his guru.
Manu had begun that sacrifice for the sake of getting a son, but because the priest was diverted by the request of Manu's wife, a daughter named Ilā was born. Upon seeing the daughter, Manu was not very satisfied. Thus he spoke to his guru, Vasiṣṭha, as follows.
Because Manu had no issue, he was pleased at the birth of the child, even though a daughter, and gave her the name Ilā. Later, however, he was not very satisfied to see the daughter instead of a son. Because he had no issue, he was certainly very glad at the birth of Ilā, but his pleasure was temporary.
TEXT 17
bhagavan kim idaṁ jātaṁ
karma vo brahma-vādinām
viparyayam aho kaṣṭaṁ
maivaṁ syād brahma-vikriyā
SYNONYMS
bhagavan-O my lord; kim idam-what is this; jātam-born; karma-fruitive activities; vaḥ-of all of you; brahma-vādinām-of you, who are expert in chanting the Vedic mantras; viparyayam-deviation; aho-alas; kaṣṭam-painful; mā evam syāt-thus it should not have been; brahma-vikriyā-this opposite action of the Vedic mantras.
My lord, all of you are expert in chanting the Vedic mantras. How then has the result been opposite to the one desired? This is a matter for lamentation. There should not have been such a reversal of the results of the Vedic mantras.
In this age, the performance of yajña has been forbidden because no one can properly chant the Vedic mantras. If Vedic mantras are chanted properly, the desire for which a sacrifice is performed must be successful. Therefore the Hare Kṛṣṇa chant is called the mahā-mantra, the great, exalted mantra above all other Vedic mantras, because simply chanting the Hare Kṛṣṇa mahā-mantra brings so many beneficial effects. As explained by Śrī Caitanya Mahāprabhu (Śikṣāṣṭaka 1):
ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ
śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam
ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ
sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam
[Cc. Antya 20.12]
"Glory to the Śrī Kṛṣṇa saṅkīrtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This saṅkīrtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious."
Therefore, the best performance of yajña given to us is the saṅkīrtana-yajña. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ (Bhāg. 11.5.32). Those who are intelligent take advantage of the greatest yajña in this age by chanting the Hare Kṛṣṇa mahā-mantra in congregation. When the Hare Kṛṣṇa mantra is chanted by many men together, the chanting is called saṅkīrtana, and as a result of such a yajña there will be clouds in the sky (yajñād bhavati parjanyaḥ [Bg. 3.14]). In these days of drought, people can gain relief from scarcity of rain and food by the simple method of the Hare Kṛṣṇa yajña. Indeed, this can relieve all of human society. At present there are droughts throughout Europe and America, and people are suffering, but if people take this Kṛṣṇa consciousness movement seriously, if they stop their sinful activities and chant the Hare Kṛṣṇa mahā-mantra, all their problems will be solved without difficulty. In other processes of yajña there are difficulties because there are no learned scholars who can chant the mantras perfectly well, nor is it possible to secure the ingredients to perform the yajña. Because human society is poverty-stricken and men are devoid of Vedic knowledge and the power to chant the Vedic mantras, the Hare Kṛṣṇa mahā-mantra is the only shelter. people should be intelligent enough to chant it. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ [SB 11.5.32]. Those whose brains are dull cannot understand this chanting, nor can they take to it.
TEXT 18
yūyaṁ brahma-vido yuktās
tapasā dagdha-kilbiṣāḥ
kutaḥ saṅkalpa-vaiṣamyam
anṛtaṁ vibudheṣv iva
SYNONYMS
yūyam-of all you; brahma-vidaḥ-completely in awareness of the Absolute Truth; yuktāḥ-self-controlled and well balanced; tapasā-by dint of austerity and penances; dagdha-kilbiṣāḥ-all kinds of material contamination having been burnt out; kutaḥ-then how; saṅkalpa-vaiṣamyam-discrepancy in the matter of determination; anṛtam-false promise, false statement; vibudheṣu-in the society of the demigods; iva-or.
You are all self-controlled, well balanced in mind, and aware of the Absolute Truth. And because of austerities and penances you are completely cleansed of all material contamination. Your words, like those of the demigods, are never baffled. Then how is it possible that your determination has failed?
We have learned from many Vedic literatures that a benediction or curse given by the demigods never proves false. By performing austerities and penances, by controlling the senses and mind, and by achieving full knowledge of the Absolute Truth, one is fully cleansed of material contamination. Then one's words and blessings, like those of the demigods, are never a failure.
TEXT 19
niśamya tad vacas tasya
bhagavān prapitāmahaḥ
hotur vyatikramaṁ jñātvā
babhāṣe ravi-nandanam
SYNONYMS
niśamya-after hearing; tat vacaḥ-those words; tasya-of him (Manu); bhagavān-the most powerful; prapitāmahaḥ-the great-grandfather Vasiṣṭha; hotuḥ vyatikramam-discrepancy on the part of the hotā priest; jñātvā-understanding; babhāṣe-spoke; ravi-nandanam-unto Vaivasvata Manu, son of the sun-god.
The most powerful great-grandfather Vasiṣṭha, after hearing these words of Manu, understood the discrepancy on the part of the priest. Thus he spoke as follows to the son of the sun-god.
TEXT 20
etat saṅkalpa-vaiṣamyaṁ
hotus te vyabhicārataḥ
tathāpi sādhayiṣye te
suprajāstvaṁ sva-tejasā
SYNONYMS
etat-this; saṅkalpa-vaiṣamyam-discrepancy in the objective; hotuḥ-of the priest; te-your; vyabhicārataḥ-from deviating from the prescribed purpose; tathā api-still; sādhayiṣye-I shall execute; te-for you; su-prajāstvam-a very nice son; sva-tejasā-by my own prowess.
This discrepancy in the objective is due to your priest's deviation from the original purpose. However, by my own prowess I shall give you a good son.
TEXT 21
evaṁ vyavasito rājan
bhagavān sa mahā-yaśāḥ
astauṣīd ādi-puruṣam
ilāyāḥ puṁstva-kāmyayā
SYNONYMS
evam-thus; vyavasitaḥ-deciding; rājan-O King Parīkṣit; bhagavān-the most powerful; saḥ-Vasiṣṭha; mahā-yaśāḥ-very famous; astauṣīt-offered prayers; ādi-puruṣam-unto the Supreme Person, Lord Viṣṇu; ilāyāḥ-of Ilā; puṁstva-kāmyayā-for the transformation into a male.
Śukadeva Gosvāmī said: O King Parīkṣit, after the most famous and powerful Vasiṣṭha made this decision, he offered prayers to the Supreme Person, Viṣṇu, to transform Ilā into a male.
TEXT 22
tasmai kāma-varaṁ tuṣṭo
bhagavān harir īśvaraḥ
dadāv ilābhavat tena
sudyumnaḥ puruṣarṣabhaḥ
SYNONYMS
tasmai-unto him (Vasiṣṭha); kāma-varam-the desired benediction; tuṣṭaḥ-being pleased; bhagavān-the Supreme Personality; hariḥ īśvaraḥ-the supreme controller, the Lord; dadau-gave; ilā-the girl, Ilā; abhavat-became; tena-because of this benediction; sudyumnaḥ-by the name Sudyumna; puruṣa-ṛṣabhaḥ-a nice male.
The Supreme Personality of Godhead, the supreme controller, being pleased with Vasiṣṭha, gave him the benediction he desired. Thus Ilā was transformed into a very fine male named Sudyumna.
TEXTS 23–24
sa ekadā mahārāja
vicaran mṛgayāṁ vane
vṛtaḥ katipayāmātyair
aśvam āruhya saindhavam
pragṛhya ruciraṁ cāpaṁ
śarāṁś ca paramādbhutān
daṁśito 'numṛgaṁ vīro
jagāma diśam uttarām
SYNONYMS
saḥ-Sudyumna; ekadā-once upon a time; mahārāja-O King Parīkṣit; vicaran-touring; mṛgayām-for hunting; vane-in the forest; vṛtaḥ-accompanied; katipaya-a few; amātyaiḥ-by ministers or associates; aśvam-upon a horse; āruhya-riding; saindhavam-born in the Sindhupradeśa; pragṛhya-holding in hand; ruciram-beautiful; cāpam-bow; śarān ca-and arrows; parama-adbhutān-very wonderful, uncommon; daṁśitaḥ-wearing armor; anumṛgam-behind the animals; vīraḥ-the hero; jagāma-went toward; diśam uttarām-the north.
O King Parīkṣit, that hero Sudyumna, accompanied by a few ministers and associates and riding on a horse brought from Sindhupradeśa, once went into the forest to hunt. He wore armor and was decorated with bows and arrows, and he was very beautiful. While following the animals and killing them, he reached the northern part of the forest.
TEXT 25
sukumāra-vanaṁ meror
adhastāt praviveśa ha
yatrāste bhagavāñ charvo
ramamāṇaḥ sahomayā
SYNONYMS
sukumāra-vanam-the forest known as Sukumāra; meroḥ adhastāt-at the foot of Mount Meru; praviveśa ha-he entered; yatra-wherein; āste-was; bhagavān-the most powerful (demigod); śarvaḥ-Lord Śiva; ramamāṇaḥ-engaged in enjoyment; saha umayā-with Umā, his wife.
There in the north, at the bottom of Mount Meru, is a forest known as Sukumāra where Lord Śiva always enjoys with Umā. Sudyumna entered that forest.
TEXT 26
tasmin praviṣṭa evāsau
sudyumnaḥ para-vīra-hā
apaśyat striyam ātmānam
aśvaṁ ca vaḍavāṁ nṛpa
SYNONYMS
tasmin-in that forest; praviṣṭaḥ-having entered; eva-indeed; asau-he; sudyumnaḥ-Prince Sudyumna; para-vīra-hā-who could very well subdue his enemies; apaśyat-observed; striyam-female; ātmānam-himself; aśvam ca-and his horse; vaḍavām-a mare; nṛpa-O King Parīkṣit.
O King Parīkṣit, as soon as Sudyumna, who was expert in subduing enemies, entered the forest, he saw himself transformed into a female and his horse transformed into a mare.
TEXT 27
tathā tad-anugāḥ sarve
ātma-liṅga-viparyayam
dṛṣṭvā vimanaso 'bhūvan
vīkṣamāṇāḥ parasparam
SYNONYMS
tathā-similarly; tat-anugāḥ-the companions of Sudyumna; sarve-all of them; ātma-liṅga-viparyayam-the transformation of their sex into the opposite; dṛṣṭvā-seeing; vimanasaḥ-morose; abhūvan-they became; vīkṣamāṇāḥ-looking over; parasparam-one another.
When his followers also saw their identities transformed and their sex reversed, they were all very morose and just looked at one another.
TEXT 28
śrī-rājovāca
katham evaṁ guṇo deśaḥ
kena vā bhagavan kṛtaḥ
praśnam enaṁ samācakṣva
paraṁ kautūhalaṁ hi naḥ
SYNONYMS
śrī-rājā uvāca-Mahārāja Parīkṣit said; katham-how; evam-this; guṇaḥ-quality; deśaḥ-the country; kena-why; vā-either; bhagavan-O most powerful; kṛtaḥ-it was so done; praśnam-question; enam-this; samācakṣva-just deliberate; param-very much; kautūhalam-eagerness; hi-indeed; naḥ-our.
Mahārāja Parīkṣit said: O most powerful brāhmaṇa, why was this place so empowered, and who made it so powerful? Kindly answer this question, for I am very eager to hear about this.
TEXT 29
śrī-śuka uvāca
ekadā giriśaṁ draṣṭum
ṛṣayas tatra suvratāḥ
diśo vitimirābhāsāḥ
kurvantaḥ samupāgaman
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; ekadā-once upon a time; giriśam-Lord Śiva; draṣṭum-to see; ṛṣayaḥ-very saintly persons; tatra-in that forest; su-vratāḥ-highly elevated in spiritual power; diśaḥ-all directions; vitimira-ābhāsāḥ-having been cleared of all darkness whatsoever; kurvantaḥ-doing so; samupāgaman-arrived.
Śukadeva Gosvāmī answered: Great saintly persons who strictly observed the spiritual rules and regulations and whose own effulgence dissipated all the darkness of all directions once came to see Lord Śiva in that forest.
TEXT 30
tān vilokyāmbikā devī
vivāsā vrīḍitā bhṛśam
bhartur aṅkāt samutthāya
nīvīm āśv atha paryadhāt
SYNONYMS
tān-all the saintly persons; vilokya-seeing them; ambikā-mother Durgā; devī-the goddess; vivāsā-because she was naked; vrīḍitā-ashamed; bhṛśam-highly; bhartuḥ-of her husband; aṅkāt-from the lap; samutthāya-getting up; nīvīm-breast; āśu atha-very quickly; paryadhāt-covered with cloth.
When the goddess Ambikā saw the great saintly persons, she was very much ashamed because at that time she was naked. She immediately got up from the lap of her husband and tried to cover her breast.
TEXT 31
ṛṣayo 'pi tayor vīkṣya
prasaṅgaṁ ramamāṇayoḥ
nivṛttāḥ prayayus tasmān
nara-nārāyaṇāśramam
SYNONYMS
ṛṣayaḥ-all the great saintly persons; api-also; tayoḥ-of both of them; vīkṣya-seeing; prasaṅgam-engagement in sexual matters; ramamāṇayoḥ-who were enjoying in that way; nivṛttāḥ-desisted from going further; prayayuḥ-immediately departed; tasmāt-from that place; nara-nārāyaṇa-āśramam-to the āśrama of Nara-Nārāyaṇa.
Seeing Lord Śiva and Pārvatī engaged in sexual affairs, all the great saintly persons immediately desisted from going further and departed for the āśrama of Nara-Nārāyaṇa.
TEXT 32
tad idaṁ bhagavān āha
priyāyāḥ priya-kāmyayā
sthānaṁ yaḥ praviśed etat
sa vai yoṣid bhaved iti
SYNONYMS
tat-because; idam-this; bhagavān-Lord Śiva; āha-said; priyāyāḥ-of his dear wife; priya-kāmyayā-for the pleasure; sthānam-place; yaḥ-anyone who; praviśet-will enter; etat-here; saḥ-that person; vai-indeed; yoṣit-female; bhavet-shall become; iti-thus.
Thereupon, just to please his wife, Lord Śiva said, "Any male entering this place shall immediately become a female!"
TEXT 33
tata ūrdhvaṁ vanaṁ tad vai
puruṣā varjayanti hi
sā cānucara-saṁyuktā
vicacāra vanād vanam
SYNONYMS
tataḥ ūrdhvam-from that time onward; vanam-forest; tat-that; vai-in particular; puruṣāḥ-males; varjayanti-do not enter; hi-indeed; sā-Sudyumna in the form of a woman; ca-also; anucara-saṁyuktā-accompanied by his companions; vicacāra-walked; vanāt vanam-within the forest from one place to another.
Since that time, no male had entered that forest. But now King Sudyumna, having been transformed into a female, began to walk with his associates from one forest to another.
In Bhagavad-gītā (2.22) it is said:
vāsāṁsi jīrṇāni yathā vihāya
navāni gṛhṇāti naro 'parāṇi
tathā sarīrāṇi vihāya jīrṇāny
anyāni saṁyāti navāni dehī
"As a person puts on new garments, giving up old ones, the soul accepts new material bodies, giving up the old and useless ones."
The body is just like a dress, and here this is proved. Sudyumna and his associates were all male, which means that their souls were covered by male dress, but now they became female, which means that their dress was changed. The soul, however, remains the same. It is said that by modern medical treatment a male can be transformed into a female, and a female into a male. The body, however, has no connection with the soul. The body can be changed, either in this life or the next. Therefore, one who has knowledge of the soul and how the soul transmigrates from one body to another does not pay attention to the body, which is nothing but a covering dress. Paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]. Such a person sees the soul, which is part and parcel of the Supreme Lord. Therefore he is a sama-darśi, a learned person.
TEXT 34
atha tām āśramābhyāśe
carantīṁ pramadottamām
strībhiḥ parivṛtāṁ vīkṣya
cakame bhagavān budhaḥ
SYNONYMS
atha-in this way; tām-her; āśrama-abhyāśe-in the neighborhood of his āśrama; carantīm-loitering; pramadā-uttamām-the best of beautiful women who excite sex; strībhiḥ-by other women; parivṛtām-surrounded; vīkṣya-seeing her; cakame-desired sex; bhagavān-the most powerful; budhaḥ-Budha, the son of the moon and predominating deity of the planet known as Budha, or Mercury.
Sudyumna had been transformed into the best of beautiful women who excite sexual desire and was surrounded by other women. Upon seeing this beautiful woman loitering near his āśrama, Budha, the son of the moon, immediately desired to enjoy her.
TEXT 35
sāpi taṁ cakame subhrūḥ
somarāja-sutaṁ patim
sa tasyāṁ janayām āsa
purūravasam ātmajam
SYNONYMS
sā-Sudyumna, transformed into a woman; api-also; tam-unto him (Budha); cakame-desired sex; su-bhrūḥ-very beautiful; somarāja-sutam-unto the son of the king of the moon; patim-as her husband; saḥ-he (Budha); tasyām-in her womb; janayām āsa-begot; purūravasam-named Purūravā; ātma-jam-a son.
The beautiful woman also desired to accept Budha, the son of the king of the moon, as her husband. Thus Budha begot in her womb a son named Purūravā.
TEXT 36
evaṁ strītvam anuprāptaḥ
sudyumno mānavo nṛpaḥ
sasmāra sa kulācāryaṁ
vasiṣṭham iti śuśruma
SYNONYMS
evam-in this way; strītvam-femininity; anuprāptaḥ-having achieved in that way; sudyumnaḥ-the male named Sudyumna; mānavaḥ-the son of Manu; nṛpaḥ-the king; sasmāra-remembered; saḥ-he; kula-ācāryam-the familial spiritual master; vasiṣṭham-the most powerful Vasiṣṭha; iti śuśruma-I have heard it (from reliable sources).
I heard from reliable sources that King Sudyumna, the son of Manu, having thus achieved femininity, remembered his familial spiritual master, Vasiṣṭha.
TEXT 37
sa tasya tāṁ daśāṁ dṛṣṭvā
kṛpayā bhṛśa-pīḍitaḥ
sudyumnasyāśayan puṁstvam
upādhāvata śaṅkaram
SYNONYMS
saḥ-he, Vasiṣṭha; tasya-of Sudyumna; tām-that; daśām-condition; dṛṣṭvā-seeing; kṛpayā-out of mercy; bhṛśa-pīḍitaḥ-being very much aggrieved; sudyumnasya-of Sudyumna; āśayan-desiring; puṁstvam-the maleness; upādhāvata-began to worship; śaṅkaram-Lord Śiva.
Upon seeing Sudyumna's deplorable condition, Vasiṣṭha was very much aggrieved. Desiring for Sudyumna to regain his maleness, Vasiṣṭha again began to worship Lord Śaṅkara [Śiva].
TEXTS 38–39
tuṣṭas tasmai sa bhagavān
ṛṣaye priyam āvahan
svāṁ ca vācam ṛtāṁ kurvann
idam āha viśāmpate
māsaṁ pumān sa bhavitā
māsaṁ strī tava gotrajaḥ
itthaṁ vyavasthayā kāmaṁ
sudyumno 'vatu medinīm
SYNONYMS
tuṣṭaḥ-being pleased; tasmai-unto Vasiṣṭha; saḥ-he (Lord Śiva); bhagavān-the most powerful; ṛṣaye-unto the great sage; priyam āvahan-just to please him; svām ca-his own; vācam-word; ṛtām-true; kurvan-and keeping; idam-this; āha-said; viśāmpate-O King Parīkṣit; māsam-one month; pumān-male; saḥ-Sudyumna; bhavitā-will become; māsam-an other month; strī-female; tava-your; gotra-jaḥ-disciple born in your disciplic succession; ittham-in this way; vyavasthayā-by settlement; kāmam-according to desire; sudyumnaḥ-King Sudyumna; avatu-may rule; medinīm-the world.
O King Parīkṣit, Lord Śiva was pleased with Vasiṣṭha. Therefore, to satisfy him and to keep his own word to Pārvatī, Lord Śiva said to that saintly person, "Your disciple Sudyumna may remain a male for one month and a female for the next. In this way he may rule the world as he likes."
The word gotrajaḥ is significant in this connection. Brāhmaṇas generally act as spiritual masters of two dynasties. One is their disciplic succession, and the other is the dynasty born of their semen. Both descendants belong to the same gotra, or dynasty. In the Vedic system we sometimes find that both brāhmaṇas and kṣatriyas and even vaiśyas come in the disciplic succession of the same ṛṣis. Because the gotra and dynasty are one, there is no difference between the disciples and the family born of the semen. The same system still prevails in Indian society, especially in regard to marriage, for which the gotra is calculated. Here the word gotrajaḥ refers to those born in the same dynasty, whether they be disciples or members of the family.
TEXT 40
ācāryānugrahāt kāmaṁ
labdhvā puṁstvaṁ vyavasthayā
pālayām āsa jagatīṁ
nābhyanandan sma taṁ prajāḥ
SYNONYMS
ācārya-anugrahāt-by the mercy of the spiritual master; kāmam-desired; labdhvā-having achieved; puṁstvam-maleness; vyavasthayā-by this settlement of Lord Śiva; pālayām āsa-he ruled; jagatīm-the whole world; na abhyanandan sma-were not satisfied with; tam-to the king; prajāḥ-the citizens.
Thus being favored by the spiritual master, according to the words of Lord Śiva, Sudyumna regained his desired maleness every alternate month and in this way ruled the kingdom, although the citizens were not satisfied with this.
The citizens could understand that the king was transformed into a female every alternate month and therefore could not discharge his royal duty. Consequently they were not very satisfied.
TEXT 41
tasyotkalo gayo rājan
vimalaś ca trayaḥ sutāḥ
dakṣiṇā-patha-rājāno
babhūvur dharma-vatsalāḥ
SYNONYMS
tasya-of Sudyumna; utkalaḥ-by the name Utkala; gayaḥ-by the name Gaya; rājan-O King Parīkṣit; vimalaḥ ca-and Vimala; trayaḥ-three; sutāḥ-sons; dakṣiṇā-patha-of the southern part of the world; rājānaḥ-kings; babhūvuḥ-they became; dharma-vatsalāḥ-very religious.
O King, Sudyumna had three very pious sons, named Utkala, Gaya and Vimala, who became the kings of the Dakṣiṇā-patha.
TEXT 42
tataḥ pariṇate kāle
pratiṣṭhāna-patiḥ prabhuḥ
purūravasa utsṛjya
gāṁ putrāya gato vanam
SYNONYMS
tataḥ-thereafter; pariṇate kāle-when the time was ripe; pratiṣṭhāna-patiḥ-the master of the kingdom; prabhuḥ-very powerful; purūravase-unto Purūravā; utsṛjya-delivering; gām-the world; putrāya-unto his son; gataḥ-departed; vanam-to the forest.
Thereafter, when the time was ripe, when Sudyumna, the king of the world, was sufficiently old, he delivered the entire kingdom to his son Purūravā and entered the forest.
According to the Vedic system, one within the institution of varṇa and āśrama must leave his family life after he reaches fifty years of age (pañcāśad ūrdhvaṁ vanaṁ vrajet). Thus Sudyumna followed the prescribed regulations of varṇāśrama by leaving the kingdom and going to the forest to complete his spiritual life.
Thus end the Bhaktivedanta purports of the Ninth Canto, First Chapter, of the Śrīmad-Bhāgavatam, entitled "King Sudyumna Becomes a Woman."
Chapter Two
The Dynasties of the Sons of Manu
This Second Chapter describes the dynasties of the sons of Manu, headed by Karūṣa.
After Sudyumna accepted the order of vānaprastha and departed for the forest, Vaivasvata Manu, being desirous of sons, worshiped the Supreme Personality of Godhead and consequently begot ten sons like Mahārāja Ikṣvāku, all of whom were like their father. One of these sons, Pṛṣadhra, was engaged in the duty of protecting cows at night with a sword in his hand. Following the order of his spiritual master, he would stand in this way for the entire night. Once, in the darkness of night, a tiger seized a cow from the cowshed, and when Pṛṣadhra came to know this, he took a sword in his hand and followed the tiger. Unfortunately, when he finally approached the tiger, he could not distinguish between the cow and the tiger in the dark, and thus he killed the cow. Because of this, his spiritual master cursed him to take birth in a śūdra family, but Pṛṣadhra practiced mystic yoga, and in bhakti-yoga he worshiped the Supreme Personality of Godhead. Then he voluntarily entered a blazing forest fire, thus relinquishing his material body and going back home, back to Godhead.
Kavi, the youngest son of Manu, was a great devotee of the Supreme Personality of Godhead from his very childhood. From Manu's son known as Karūṣa, a sect of kṣatriyas known as Kārūṣas was generated. Manu also had a son known as Dhṛṣṭa, from whom another sect of kṣatriyas was generated, but although they were born of one who had the qualities of a kṣatriya, they became brāhmaṇas. From Nṛga, another son of Manu, came the sons and grandsons known as Sumati, Bhūtajyoti and Vasu. From Vasu, in succession, came Pratīka, and from him came Oghavān. Descending in order from the seminal dynasty of Nariṣyanta, another son of Manu, were Citrasena, Ṛkṣa, Mīḍhvān, Pūrṇa, Indrasena, Vītihotra, Satyaśravā, Uruśravā, Devadatta and Agniveśya. From the kṣatriya known as Agniveśya came the celebrated brāhmaṇa dynasty known as Āgniveśyāyana. From the seminal dynasty of Diṣṭa, another son of Manu, came Nābhāga, and from him in succession came Bhalandana, Vatsaprīti, Prāṁśu, Pramati, Khanitra, Cākṣuṣa, Viviṁśati, Rambha, Khanīnetra, Karandhama, Avīkṣit, Marutta, Dama, Rājyavardhana, Sudhṛti, Nara, Kevala, Dhundhumān, Vegavān, Budha and Tṛṇabindu. In this way, many sons and grandsons were born in this dynasty. From Tṛṇabindu came a daughter named Ilavilā, from whom Kuvera took birth. Tṛṇabindu also had three sons, named Viśāla, Śūnyabandhu and Dhūmraketu. The son of Viśāla was Hemacandra, his son was Dhūmrākṣa, and his son was Saṁyama. The sons of Saṁyama were Devaja and Kṛśāśva. Kṛśāśva's son, Somadatta, performed an Aśvamedha sacrifice, and by worshiping the Supreme Personality of Godhead, Viṣṇu, he achieved the supreme perfection of going back home, back to Godhead.
TEXT 1
śrī-śuka uvāca
evaṁ gate 'tha sudyumne
manur vaivasvataḥ sute
putra-kāmas tapas tepe
yamunāyāṁ śataṁ samāḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus; gate-had accepted the order of vānaprastha; atha-thereafter; sudyumne-when Sudyumna; manuḥ vaivasvataḥ-Vaivasvata Manu, known as Śrāddhadeva; sute-his son; putra-kāmaḥ-desiring to get sons; tapaḥ tepe-executed severe austerities; yamunāyām-on the bank of the Yamunā; śatam samāḥ-for one hundred years.
Śukadeva Gosvāmī said: Thereafter, when his son Sudyumna had thus gone to the forest to accept the order of vānaprastha, Vaivasvata Manu [Śrāddhadeva], being desirous of getting more sons, performed severe austerities on the bank of the Yamunā for one hundred years.
TEXT 2
tato 'yajan manur devam
apatyārthaṁ hariṁ prabhum
ikṣvāku-pūrvajān putrān
lebhe sva-sadṛśān daśa
SYNONYMS
tataḥ-thereafter; ayajat-worshiped; manuḥ-Vaivasvata Manu; devam-unto the Supreme Personality of Godhead; apatya-artham-with a desire to get sons; harim-unto Hari, the Supreme Personality of Godhead; prabhum-the Lord; ikṣvāku-pūrva-jān-of whom the eldest was named Ikṣvāku; putrān-sons; lebhe-got; sva-sadṛśān-exactly like himself; daśa-ten.
Then, because of this desire for sons, the Manu known as Śrāddhadeva worshiped the Supreme Lord, the Personality of Godhead, the Lord of the demigods. Thus he got ten sons exactly like himself. Among them all, Ikṣvāku was the eldest.
TEXT 3
pṛṣadhras tu manoḥ putro
go-pālo guruṇā kṛtaḥ
pālayām āsa gā yatto
rātryāṁ vīrāsana-vrataḥ
SYNONYMS
pṛṣadhraḥ tu-among them, Pṛṣadhra; manoḥ-of Manu; putraḥ-the son; go-pālaḥ-herding cows; guruṇā-by the order of his spiritual master; kṛtaḥ-having been engaged; pālayām āsa-he protected; gāḥ-cows; yattaḥ-so engaged; rātryām-at night; vīrāsana-vrataḥ-taking the vow of vīrāsana, standing with a sword.
Among these sons, Pṛṣadhra, following the order of his spiritual master, was engaged as a protector of cows. He would stand all night with a sword to give the cows protection.
One who becomes vīrāsana takes the vow to stand all night with a sword to give protection to the cows. Because Pṛṣadhra was engaged in this way, it is to be understood that he had no dynasty. We can further understand from this vow accepted by Pṛṣadhra how essential it is to protect the cows. Some son of a kṣatriya would take this vow to protect the cows from ferocious animals, even at night. What then is to be said of sending cows to slaughterhouses? This is the most sinful activity in human society.
TEXT 4
ekadā prāviśad goṣṭhaṁ
śārdūlo niśi varṣati
śayānā gāva utthāya
bhītās tā babhramur vraje
SYNONYMS
ekadā-once upon a time; prāviśat-entered; goṣṭham-the land of the cowshed; śārdūlaḥ-a tiger; niśi-at night; varṣati-while it was raining; śayānāḥ-lying down; gāvaḥ-cows; utthāya-getting up; bhītāḥ-fearing; tāḥ-all of them; babhramuḥ-scattered here and there; vraje-in the land surrounding the cowshed.
Once at night, while it was raining, a tiger entered the land of the cowshed. Upon seeing the tiger, all the cows, who were lying down, got up in fear and scattered here and there on the land.
TEXTS 5–6
ekāṁ jagrāha balavān
sā cukrośa bhayāturā
tasyās tu kranditaṁ śrutvā
pṛṣadhro 'nusasāra ha
khaḍgam ādāya tarasā
pralīnoḍu-gaṇe niśi
ajānann acchinod babhroḥ
śiraḥ śārdūla-śaṅkayā
SYNONYMS
ekām-one of the cows; jagrāha-seized; balavān-the strong tiger; sā-that cow; cukrośa-began to cry; bhaya-āturā-in distress and fear; tasyāḥ-of her; tu-but; kranditam-the screaming; śrutvā-hearing; pṛṣadhraḥ-Pṛṣadhra; anusasāra ha-followed; khaḍgam-sword; ādāya-taking; tarasā-very hastily; pralīna-uḍu-gaṇe-when the stars were covered by clouds; niśi-at night; ajānan-without knowledge; acchinot-cut off; babhroḥ-of the cow; śiraḥ-the head; śārdūla-śaṅkayā-mistaking it for the head of the tiger.
When the very strong tiger seized the cow, the cow screamed in distress and fear, and Pṛṣadhra, hearing the screaming, immediately followed the sound. He took up his sword, but because the stars were covered by clouds, he mistook the cow for the tiger and mistakenly cut off the cows' head with great force.
TEXT 7
vyāghro 'pi vṛkṇa-śravaṇo
nistriṁśāgrāhatas tataḥ
niścakrāma bhṛśaṁ bhīto
raktaṁ pathi samutsṛjan
SYNONYMS
vyāghraḥ-the tiger; api-also; vṛkṇa-śravaṇaḥ-its ear being cut off; nistriṁśa-agra-āhataḥ-because of being cut by the tip of the sword; tataḥ-thereafter; niścakrāma-fled (from that place); bhṛśam-very much; bhītaḥ-being afraid; raktam-blood; pathi-on the road; samutsṛjan-discharging.
Because the tiger's ear had been cut by the edge of the sword, the tiger was very afraid, and it fled from that place, while bleeding on the street.
TEXT 8
manyamāno hataṁ vyāghraṁ
pṛṣadhraḥ para-vīra-hā
adrākṣīt sva-hatāṁ babhruṁ
vyuṣṭāyāṁ niśi duḥkhitaḥ
SYNONYMS
manyamānaḥ-thinking that; hatam-has been killed; vyāghram-the tiger; pṛṣadhraḥ-Manu's son Pṛṣadhra; para-vīra-hā-although quite able to punish the enemy; adrākṣīt-saw; sva-hatām-had been killed by him; babhrum-the cow; vyuṣṭāyām niśi-when the night had passed (in the morning); duḥkhitaḥ-became very much unhappy.
In the morning, when Pṛṣadhra, who was quite able to subdue his enemy, saw that he had killed the cow although at night he thought he had killed the tiger, he was very unhappy.
TEXT 9
taṁ śaśāpa kulācāryaḥ
kṛtāgasam akāmataḥ
na kṣatra-bandhuḥ śūdras tvaṁ
karmaṇā bhavitāmunā
SYNONYMS
tam-him (Pṛṣadhra); śaśāpa-cursed; kula-ācāryaḥ-the family priest, Vasiṣṭha; kṛta-āgasam-because of committing the great sin of killing a cow; akāmataḥ-although he did not want to do it; na-not; kṣatra-bandhuḥ-the family member of a kṣatriya; śūdraḥ tvam-you have behaved like a śūdra; karmaṇā-therefore by your fruitive reaction; bhavitā-you shall become a śūdra; amunā-because of killing the cow.
Although Pṛṣadhra had committed the sin unknowingly, his family priest, Vasiṣṭha, cursed him, saying, "In your next life you shall not be able to become a kṣatriya. Instead, you shall take birth as a śūdra because of killing the cow."
It appears that Vasiṣṭha was not free from tamo-guṇa, the mode of ignorance. As the family priest or spiritual master of Pṛṣadhra, Vasiṣṭha should have taken Pṛṣadhra's offense very lightly, but instead Vasiṣṭha cursed him to become a śūdra. It is the duty of a family priest not to curse a disciple but to give him relief through the performance of some sort of atonement. Vasiṣṭha, however, did just the opposite. Therefore Śrīla Viśvanātha Cakravartī Ṭhākura says that he was durmati; in other words, his intelligence was not very good.
TEXT 10
evaṁ śaptas tu guruṇā
pratyagṛhṇāt kṛtāñjaliḥ
adhārayad vrataṁ vīra
ūrdhva-retā muni-priyam
SYNONYMS
evam-in this way; śaptaḥ-having been cursed; tu-but; guruṇā-by his spiritual master; pratyagṛhṇāt-he (Pṛṣadhra) accepted; kṛta-añjaliḥ-with folded hands; adhārayat-took up, assumed; vratam-the vow of brahmacarya; vīraḥ-that hero; ūrdhva-retāḥ-having controlled his senses; muni-priyam-which is approved by the great sages.
When the hero Pṛṣadhra was thus cursed by his spiritual master, he accepted the curse with folded hands. Then, having controlled his senses, he took the vow of brahmacarya, which is approved by all great sages.
TEXTS 11–13
vāsudeve bhagavati
sarvātmani pare 'male
ekāntitvaṁ gato bhaktyā
sarva-bhūta-suhṛt samaḥ
vimukta-saṅgaḥ śāntātmā
saṁyatākṣo 'parigrahaḥ
yad-ṛcchayopapannena
kalpayan vṛttim ātmanaḥ
ātmany ātmānam ādhāya
jñāna-tṛptaḥ samāhitaḥ
vicacāra mahīm etāṁ
jaḍāndha-badhirākṛtiḥ
SYNONYMS
vāsudeve-unto the Supreme Personality of Godhead; bhagavati-unto the Lord; sarva-ātmani-unto the Supersoul; pare-unto the Transcendence; amale-unto the Supreme person, who is without material contamination; ekāntitvam-rendering devotional service without diversion; gataḥ-being situated in that position; bhaktyā-because of pure devotion; sarva-bhūta-suhṛt samaḥ-because of being a devotee, friendly and equal to everyone; vimukta-saṅgaḥ-without material contamination; śānta-ātmā-a peaceful attitude; saṁyata-self-controlled; akṣaḥ-the vision of whom; aparigrahaḥ-without accepting any charity from anyone else; yat-ṛcchayā-by the grace of the Lord; upapannena-by whatever was available for bodily necessities; kalpayan-in this way arranging; vṛttim-the necessities of the body; ātmanaḥ-for the benefit of the soul; ātmani-within the mind; ātmānam-the Supreme Soul, the Personality of Godhead; ādhāya-keeping always; jñāna-tṛptaḥ-fully satisfied in transcendental knowledge; samāhitaḥ-always in trance; vicacāra-traveled all over; mahīm-the earth; etām-this; jaḍa-dumb; andha-blind; badhira-deaf; ākṛtiḥ-appearing as if.
Thereafter, Pṛṣadhra gained relief from all responsibilities, became peaceful in mind, and established control over all his senses. Being unaffected by material conditions, being pleased with whatever was available by the grace of the Lord to maintain body and soul together, and being equal toward everyone, he gave full attention to the Supreme Personality of Godhead, Vāsudeva, who is the transcendental Supersoul, free from material contamination. Thus Pṛṣadhra, fully satisfied in pure knowledge, always keeping his mind on the Supreme Personality of Godhead, achieved pure devotional service to the Lord and began traveling all over the world, without affection for material activities, as if he were deaf, dumb and blind.
TEXT 14
evaṁ vṛtto vanaṁ gatvā
dṛṣṭvā dāvāgnim utthitam
tenopayukta-karaṇo
brahma prāpa paraṁ muniḥ
SYNONYMS
evam vṛttaḥ-being situated in such an order of life; vanam-to the forest; gatvā-after going; dṛṣṭvā-when he saw; dāva-agnim-a forest fire; utthitam-existing there; tena-by that (fire); upayukta-karaṇaḥ-engaging all the senses of the body by burning; brahma-transcendence; prāpa-he achieved; param-the ultimate goal; muniḥ-as a great saintly person.
With this attitude, Pṛṣadhra became a great saint, and when he entered the forest and saw a blazing forest fire, he took this opportunity to burn his body in the fire. Thus he achieved the transcendental, spiritual world.
The Lord says in Bhagavad-gītā (4.9):
janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna
"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." Pṛṣadhra, because of his karma, was cursed to take his next birth as a śūdra, but because he took to saintly life, specifically concentrating his mind always upon the Supreme Personality of Godhead, he became a pure devotee. Immediately after giving up his body in the fire, he reached the spiritual world, as mentioned in Bhagavad-gītā (mām eti), as a result of his devotional situation. Devotional service performed by thinking of the Supreme Personality of Godhead is so powerful that although Pṛṣadhra was cursed he avoided the terrible consequence of becoming a śūdra and instead returned home, back to Godhead. As stated in Brahma-saṁhitā (5.54):
yas tv indra-gopam athavendram aho sva-karma-
bandhānurūpa-phala-bhājanam ātanoti
karmāṇi nirdahati kintu ca bhakti-bhājāṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Those who engage in devotional service are unaffected by the results of their material activities. Otherwise, everyone, from the smallest microbe up to the King of heaven, Indra, is subject to the laws of karma. A pure devotee, being always engaged in the service of the Lord, is exempt from these laws.
TEXT 15
kaviḥ kanīyān viṣayeṣu niḥspṛho
visṛjya rājyaṁ saha bandhubhir vanam
niveśya citte puruṣaṁ sva-rociṣaṁ
viveśa kaiśora-vayāḥ paraṁ gataḥ
SYNONYMS
kaviḥ-another son, known as Kavi; kanīyān-who was the youngest; viṣayeṣu-in material enjoyments; niḥspṛhaḥ-being without attachment; visṛjya-after giving up; rājyam-his father's property, the kingdom; saha bandhubhiḥ-accompanied by friends; vanam-the forest; niveśya-keeping always; citte-within the core of the heart; puruṣam-the Supreme Person; sva-rociṣam-self-effulgent; viveśa-entered; kaiśora-vayāḥ-a young man not fully in youth; param-the transcendental world; gataḥ-entered.
Being reluctant to accept material enjoyment, Manu's youngest son, whose name was Kavi, gave up the kingdom before attaining full youth. Accompanied by his friends, he went to the forest, always thinking of the self-effulgent Supreme Personality of Godhead within the core of his heart. Thus he attained perfection.
TEXT 16
karūṣān mānavād āsan
kārūṣāḥ kṣatra-jātayaḥ
uttarā-patha-goptāro
brahmaṇyā dharma-vatsalāḥ
SYNONYMS
karūṣāt-from Karūṣa; mānavāt-from the son of Manu; āsan-there was; kārūṣāḥ-called the Kārūṣas; kṣatra-jātayaḥ-a group of kṣatriyas; uttarā-northern; patha-of the direction; goptāraḥ-kings; brahmaṇyāḥ-celebrated protectors of the brahminical culture; dharma-vatsalāḥ-extremely religious.
From Karūṣa, another son of Manu, came the Kārūṣa dynasty, a family of kṣatriyas. The Kārūṣa kṣatriyas were the kings of the northern direction. They were celebrated protectors of brahminical culture and were all firmly religious.
TEXT 17
dhṛṣṭād dhārṣṭam abhūt kṣatraṁ
brahma-bhūyaṁ gataṁ kṣitau
nṛgasya vaṁśaḥ sumatir
bhūtajyotis tato vasuḥ
SYNONYMS
dhṛṣṭāt-from Dhṛṣṭa, another son of Manu; dhārṣṭam-a caste of the name Dhārṣṭa; abhūt-was produced; kṣatram-belonging to the kṣatriya group; brahma-bhūyam-the position of brāhmaṇas; gatam-had achieved; kṣitau-on the surface of the world; nṛgasya-of Nṛga, another son of Manu; vaṁśaḥ-the dynasty; sumatiḥ-of the name Sumati; bhūtajyotiḥ-of the name Bhūtajyoti; tataḥ-thereafter; vasuḥ-by the name Vasu.
From the son of Manu named Dhṛṣṭa came a kṣatriya caste called Dhārṣṭa, whose members achieved the position of brāhmaṇas in this world. Then, from the son of Manu named Nṛga came Sumati. From Sumati came Bhūtajyoti, and from Bhūtajyoti came Vasu.
Here it is said, kṣatraṁ brahma-bhūyaṁ gataṁ kṣitau: although the Dhārṣṭas belonged to the kṣatriya caste, they were able to convert themselves into brāhmaṇas. This gives clear evidence supporting the following statement by Nārada (Bhāg. 7.11.35):
yasya yal lakṣaṇaṁ proktaṁ
puṁso varṇābhivyañjakam
yad anyatrāpi dṛśyeta
tat tenaiva vinirdiśet
If the qualities of one group are found in the men of another, those men should be recognized by their qualities, by their symptoms, not by the caste of the family in which they were born. Birth is not at all important; it is one's qualities that are stressed in all Vedic literature.
TEXT 18
vasoḥ pratīkas tat-putra
oghavān oghavat-pitā
kanyā caughavatī nāma
sudarśana uvāha tām
SYNONYMS
vasoḥ-of Vasu; pratīkaḥ-named Pratīka; tat-putraḥ-his son; oghavān-named Oghavān; oghavat-pitā-who was the father of Oghavān; kanyā-his daughter; ca-also; oghavatī-Oghavatī; nāma-by the name; sudarśanaḥ-Sudarśana; uvāha-married; tām-that daughter (Oghavatī).
The son of Vasu was Pratīka, whose son was Oghavān. Oghavān's son was also known as Oghavān, and his daughter was Oghavatī. Sudarśana married that daughter.
TEXT 19
citraseno nariṣyantād
ṛkṣas tasya suto 'bhavat
tasya mīḍhvāṁs tataḥ pūrṇa
indrasenas tu tat-sutaḥ
SYNONYMS
citrasenaḥ-one named Citrasena; nariṣyantāt-from Nariṣyanta, another son of Manu; ṛkṣaḥ-Ṛkṣa; tasya-of Citrasena; sutaḥ-the son; abhavat-became; tasya-of him (Ṛkṣa); mīḍhvān-Mīḍhvān; tataḥ-from him (Mīḍhvān); pūrṇaḥ-Pūrṇa; indrasenaḥ-Indrasena; tu-but; tat-sutaḥ-the son of him (Pūrṇa).
From Nariṣyanta came a son named Citrasena and from him a son named Ṛkṣa. From Ṛkṣa came Mīḍhvān, from Mīḍhvān came Pūrṇa, and from Pūrṇa came Indrasena.
TEXT 20
vītihotras tv indrasenāt
tasya satyaśravā abhūt
uruśravāḥ sutas tasya
devadattas tato 'bhavat
SYNONYMS
vītihotraḥ-Vītihotra; tu-but; indrasenāt-from Indrasena; tasya-of Vītihotra; satyaśravāḥ-known by the name Satyaśravā; abhūt-there was; uruśravāḥ-Uruśravā; sutaḥ-was the son; tasya-of him (Satyaśravā); devadattaḥ-Devadatta; tataḥ-from Uruśravā; abhavat-there was.
From Indrasena came Vītihotra, from Vītihotra came Satyaśravā, from Satyaśravā came the son named Uruśravā, and from Uruśravā came Devadatta.
TEXT 21
tato 'gniveśyo bhagavān
agniḥ svayam abhūt sutaḥ
kānīna iti vikhyāto
jātūkarṇyo mahān ṛṣiḥ
SYNONYMS
tataḥ-from Devadatta; agniveśyaḥ-a son named Agniveśya; bhagavān-the most powerful; agniḥ-the fire-god; svayam-personally; abhūt-became; sutaḥ-the son; kānīnaḥ-Kānīna; iti-thus; vikhyātaḥ-was celebrated; jātūkarṇyaḥ-Jātūkarṇya; mahān ṛṣiḥ-the great saintly person.
From Devadatta came a son known as Agniveśya, who was the fire-god Agni himself. This son, who was a celebrated saint, was well known as Kānīna and Jātūkarṇya.
Agniveśya was also known as Kānīna and Jātūkarṇya.
TEXT 22
tato brahma-kulaṁ jātam
āgniveśyāyanaṁ nṛpa
nariṣyantānvayaḥ prokto
diṣṭa-vaṁśam ataḥ śṛṇu
SYNONYMS
tataḥ-from Agniveśya; brahma-kulam-a dynasty of brāhmaṇas; jātam-was generated; āgniveśyāyanam-known as Āgniveśyāyana; nṛpa-O King Parīkṣit; nariṣyanta-of Nariṣyanta; anvayaḥ-descendants; proktaḥ-have been explained; diṣṭa-vaṁśam-the dynasty of Diṣṭa; ataḥ-hereafter; śṛṇu-hear.
O King, from Agniveśya came a brahminical dynasty known as Āgniveśyāyana. Now that I have described the descendants of Nariṣyanta, let me describe the descendants of Diṣṭa. Please hear from me.
TEXTS 23–24
nābhāgo diṣṭa-putro 'nyaḥ
karmaṇā vaiśyatāṁ gataḥ
bhalandanaḥ sutas tasya
vatsaprītir bhalandanāt
vatsaprīteḥ sutaḥ prāṁśus
tat-sutaṁ pramatiṁ viduḥ
khanitraḥ pramates tasmāc
cākṣuṣo 'tha viviṁśatiḥ
SYNONYMS
nābhāgaḥ-by the name Nābhāga; diṣṭa-putraḥ-the son of Diṣṭa; anyaḥ-another; karmaṇā-by occupation; vaiśyatām-the order of the vaiśyas; gataḥ-achieved; bhalandanaḥ-by the name Bhalandana; sutaḥ-son; tasya-of him (Nābhāga); vatsaprītiḥ-by the name Vatsaprīti; bhalandanāt-from Bhalandana; vatsaprīteḥ-from Vatsaprīti; sutaḥ-the son; prāṁśuḥ-was named Prāṁśu; tat-sutam-the son of him (Prāṁśu); pramatim-was named Pramati; viduḥ-you should understand; khanitraḥ-was named Khanitra; pramateḥ-from Pramati; tasmāt-from him (Khanitra); cākṣuṣaḥ-was named Cākṣuṣa; atha-thus (from Cākṣuṣa); viviṁśatiḥ-the son named Viviṁśati.
Diṣṭa had a son by the name Nābhāga. This Nābhāga, who was different from the Nābhāga described later, became a vaiśya by occupational duty. The son of Nābhāga was known as Bhalandana, the son of Bhalandana was Vatsaprīti, and his son was Prāṁśu. Prāṁśu's son was Pramati, Pramati's son was Khanitra, Khanitra's son was Cākṣuṣa, and his son was Viviṁśati.
From Manu, one son became a kṣatriya, another a brāhmaṇa, and another a vaiśya. This confirms the statement by Nārada Muni, yasya yal lakṣaṇaṁ proktaṁ puṁso varṇābhivyañjakam (Bhāg. 7.11.35). One should always remember that brāhmaṇas, kṣatriyas and vaiśyas should never be regarded as members of a caste by birth. A brāhmaṇa may be changed into a kṣatriya, and a kṣatriya into a brāhmaṇa. Similarly, a brāhmaṇa or kṣatriya may be changed into a vaiśya, and a vaiśya into a brāhmaṇa or kṣatriya. This is confirmed in Bhagavad-gītā (cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]). So one is a brāhmaṇa, kṣatriya or vaiśya never by birth, but by quality. There is a great need of brāhmaṇas. Therefore, in the Kṛṣṇa consciousness movement, we are trying to train some brāhmaṇas to guide human society. Because at present there is a scarcity of brāhmaṇas, the brain of human society is lost. Because practically everyone is a śūdra, no one at the present moment can guide the members of society to the proper path by which to achieve perfection in life.
TEXT 25
viviṁśateḥ suto rambhaḥ
khanīnetro 'sya dhārmikaḥ
karandhamo mahārāja
tasyāsīd ātmajo nṛpa
SYNONYMS
viviṁśateḥ-from Viviṁśati; sutaḥ-the son; rambhaḥ-named Rambha; khanīnetraḥ-named Khanīnetra; asya-of Rambha; dhārmikaḥ-very religious; karandhamaḥ-named Karandhama; mahārāja-O King; tasya-of him (Khanīnetra); āsīt-was; ātmajaḥ-the son; nṛpa-O King.
The son of Viviṁśati was Rambha, whose son was the great and religious King Khanīnetra. O King, the son of Khanīnetra was King Karandhama.
TEXT 26
tasyāvīkṣit suto yasya
maruttaś cakravarty abhūt
saṁvarto 'yājayad yaṁ vai
mahā-yogy aṅgiraḥ-sutaḥ
SYNONYMS
tasya-of him (Karandhama); avīkṣit-named Avīkṣit; sutaḥ-the son; yasya-of whom (Avīkṣit); maruttaḥ-(the son) named Marutta; cakravartī-the emperor; abhūt-became; saṁvartaḥ-Saṁvarta; ayājayat-engaged in performing sacrifice; yam-unto whom (Marutta); vai-indeed; mahā-yogī-the great mystic; aṅgiraḥ-sutaḥ-the son of Aṅgirā.
From Karandhama came a son named Avīkṣit, and from Avīkṣit a son named Marutta, who was the emperor. The great mystic Saṁvarta, the son of Aṅgirā, engaged Marutta in performing a sacrifice [yajña].
TEXT 27
maruttasya yathā yajño
na tathānyo 'sti kaścana
sarvaṁ hiraṇmayaṁ tv āsīd
yat kiñcic cāsya śobhanam
SYNONYMS
maruttasya-of Marutta; yathā-as; yajñaḥ-performance of sacrifice; na-not; tathā-like that; anyaḥ-any other; asti-there is; kaścana-anything; sarvam-everything; hiraṇ-mayam-made of gold; tu-indeed; āsīt-there was; yat kiñcit-whatever he had; ca-and; asya-of Marutta; śobhanam-extremely beautiful.
The sacrificial paraphernalia of King Marutta was extremely beautiful, for everything was made of gold. Indeed, no other sacrifice could compare to his.
TEXT 28
amādyad indraḥ somena
dakṣiṇābhir dvijātayaḥ
marutaḥ pariveṣṭāro
viśvedevāḥ sabhā-sadaḥ
SYNONYMS
amādyat-became intoxicated; indraḥ-the King of heaven, Lord Indra; somena-by drinking the intoxicant soma-rasa; dakṣiṇābhiḥ-by receiving sufficient contributions; dvijātayaḥ-the brahminical group; marutaḥ-the airs; pariveṣṭāraḥ-offering the foodstuffs; viśvedevāḥ-universal demigods; sabhā-sadaḥ-members of the assembly.
In that sacrifice, King Indra became intoxicated by drinking a large quantity of soma-rasa. The brāhmaṇas received ample contributions, and therefore they were satisfied. For that sacrifice, the various demigods who control the winds offered foodstuffs, and the Viśvedevas were members of the assembly.
Because of the yajña performed by Marutta, everyone was pleased, especially the brāhmaṇas and kṣatriyas. Brāhmaṇas are interested in receiving contributions as priests, and kṣatriyas are interested in drinking. All of them, therefore, were satisfied with their different engagements.
TEXT 29
maruttasya damaḥ putras
tasyāsīd rājyavardhanaḥ
sudhṛtis tat-suto jajñe
saudhṛteyo naraḥ sutaḥ
SYNONYMS
maruttasya-of Marutta; damaḥ-(was named) Dama; putraḥ-the son; tasya-of him (Dama); āsīt-there was; rājya-vardhanaḥ-named Rājyavardhana, or one who can expand the kingdom; sudhṛtiḥ-was named Sudhṛti; tat-sutaḥ-the son of him (Rājyavardhana); jajñe-was born; saudhṛteyaḥ-from Sudhṛti; naraḥ-named Nara; sutaḥ-the son.
Marutta's son was Dama, Dama's son was Rājyavardhana, Rājyavardhana's son was Sudhṛti, and his son was Nara.
TEXT 30
tat-sutaḥ kevalas tasmād
dhundhumān vegavāṁs tataḥ
budhas tasyābhavad yasya
tṛṇabindur mahīpatiḥ
SYNONYMS
tat-sutaḥ-the son of him (Nara); kevalaḥ-was named Kevala; tasmāt-from him (Kevala); dhundhumān-a son was born named Dhundhumān; vegavān-named Vegavān; tataḥ-from him (Dhundhumān); budhaḥ-named Budha; tasya-of him (Vegavān); abhavat-there was; yasya-of whom (Budha); tṛṇabinduḥ-a son named Tṛṇabindu; mahīpatiḥ-the king.
The son of Nara was Kevala, and his son was Dhundhumān, whose son was Vegavān. Vegavān's son was Budha, and Budha's son was Tṛṇabindu, who became the king of this earth.
TEXT 31
taṁ bheje 'lambuṣā devī
bhajanīya-guṇālayam
varāpsarā yataḥ putrāḥ
kanyā celavilābhavat
SYNONYMS
tam-him (Tṛṇabindu); bheje-accepted as husband; alambuṣā-the girl Alambuṣā; devī-goddess; bhajanīya-worthy of accepting; guṇa-ālayam-the reservoir of all good qualities; vara-apsarāḥ-the best of the Apsarās; yataḥ-from whom (Tṛṇabindu); putrāḥ-some sons; kanyā-a daughter; ca-and; ilavilā-named Ilavilā; abhavat-was born.
The best of the Apsarās, the highly qualified girl named Alambuṣā, accepted the similarly qualified Tṛṇabindu as her husband. She gave birth to a few sons and a daughter known as Ilavilā.
TEXT 32
yasyām utpādayām āsa
viśravā dhanadaṁ sutam
prādāya vidyāṁ paramām
ṛṣir yogeśvaraḥ pituḥ
SYNONYMS
yasyām-in whom (Ilavilā); utpādayām āsa-gave birth; viśravāḥ-Viśravā; dhana-dam-Kuvera, or one who gives money; sutam-to a son; prādāya-after receiving; vidyām-absolute knowledge; paramām-supreme; ṛṣiḥ-the great saintly person; yoga-īśvaraḥ-master of mystic yoga; pituḥ-from his father.
After the great saint Viśravā, the master of mystic yoga, received absolute knowledge from his father, he begot in the womb of Ilavilā the greatly celebrated son known as Kuvera, the giver of money.
TEXT 33
viśālaḥ śūnyabandhuś ca
dhūmraketuś ca tat-sutāḥ
viśālo vaṁśa-kṛd rājā
vaiśālīṁ nirmame purīm
SYNONYMS
viśālaḥ-named Viśāla; śūnyabandhuḥ-named Śūnyabandhu; ca-also; dhūmraketuḥ-named Dhūmraketu; ca-also; tat-sutāḥ-the sons of Tṛṇabindu; viśālaḥ-among the three, King Viśāla; vaṁśa-kṛt-made a dynasty; rājā-the king; vaiśālīm-by the name Vaiśālī; nirmame-constructed; purīm-a palace.
Tṛṇabindu had three sons, named Viśāla, Śūnyabandhu and Dhūmraketu. Among these three, Viśāla created a dynasty and constructed a palace called Vaiśālī.
TEXT 34
hemacandraḥ sutas tasya
dhūmrākṣas tasya cātmajaḥ
tat-putrāt saṁyamād āsīt
kṛśāśvaḥ saha-devajaḥ
SYNONYMS
hemacandraḥ-was named Hemacandra; sutaḥ-the son; tasya-of him (Viśāla); dhūmrākṣaḥ-was named Dhūmrākṣa; tasya-of him (Hemacandra); ca-also; ātmajaḥ-the son; tat-putrāt-from the son of him (Dhūmrākṣa); saṁyamāt-from he who was named Saṁyama; āsīt-there was; kṛśāśvaḥ-Kṛśāśva; saha-along with; devajaḥ-Devaja.
The son of Viśāla was known as Hemacandra, his son was Dhūmrākṣa, and his son was Saṁyama, whose sons were Devaja and Kṛśāśva.
TEXTS 35–36
kṛśāśvāt somadatto 'bhūd
yo 'śvamedhair iḍaspatim
iṣṭvā puruṣam āpāgryāṁ
gatiṁ yogeśvarāśritām
saumadattis tu sumatis
tat-putro janamejayaḥ
ete vaiśāla-bhūpālās
tṛṇabindor yaśodharāḥ
SYNONYMS
kṛśāśvāt-from Kṛśāśva; somadattaḥ-a son named Somadatta; abhūt-there was; yaḥ-he who (Somadatta); aśvamedhaiḥ-by the performance of aśvamedha sacrifices; iḍaspatim-unto Lord Viṣṇu; iṣṭvā-after worshiping; puruṣam-Lord Viṣṇu; āpa-achieved; agryām-the best of all; gatim-the destination; yogeśvara-āśritām-the place occupied by great mystic yogīs; saumadattiḥ-the son of Somadatta; tu-but; sumatiḥ-a son named Sumati; tat-putraḥ-the son of him (Sumati); janamejayaḥ-was named Janamejaya; ete-all of them; vaiśāla-bhūpālāḥ-the kings in the dynasty of Vaiśāla; tṛṇabindoḥ yaśaḥ-dharāḥ-continued the fame of King Tṛṇabindu.
The son of Kṛśāśva was Somadatta, who performed aśvamedha sacrifices and thus satisfied the Supreme Personality of Godhead, Viṣṇu. By worshiping the Supreme Lord, he achieved the most exalted post, a residence on the planet to which great mystic yogīs are elevated. The son of Somadatta was Sumati, whose son was Janamejaya. All these kings appearing in the dynasty of Viśāla properly maintained the celebrated position of King Tṛṇabindu.
Thus end the Bhaktivedanta purports of the Ninth Canto, Second Chapter, of the Śrīmad-Bhāgavatam, entitled "The Dynasties of the Sons of Manu."
Chapter Three
The Marriage of Sukanyā and Cyavana Muni
This chapter describes the dynasty of Śaryāti, another son of Manu, and also tells about Sukanyā and Revatī.
Devajña Śaryāti gave instructions about what to do in the ritualistic ceremony observed on the second day of the yajña of the Aṅgirasas. One day, Śaryāti, along with his daughter, known as Sukanyā, went to the āśrama of Cyavana Muni. There Sukanyā saw two glowing substances within a hole of earthworms, and by chance she pierced those two glowing substances. As soon as she did this, blood began to ooze from that hole. Consequently, King Śaryāti and his companions suffered from constipation and inability to pass urine. When the King asked why circumstances had suddenly changed, he found that Sukanyā was the cause of this misfortune. Then they all offered prayers to Cyavana Muni just to satisfy him according to his own desire, and Devajña Śaryāti offered his daughter to Cyavana Muni, who was a very old man.
When the heavenly physicians the Aśvinī-kumāra brothers once visited Cyavana Muni, the muni requested them to give him back his youth. These two physicians took Cyavana Muni to a particular lake, in which they bathed and regained full youth. After this, Sukanyā could not distinguish her husband. She then surrendered unto the Aśvinī-kumāras, who were very satisfied with her chastity and who therefore introduced her again to her husband. Cyavana Muni then engaged King Śaryāti in performing the soma-yajña and gave the Aśvinī-kumāras the privilege to drink soma-rasa. The King of heaven, Lord Indra, became very angry at this, but he could do no harm to Śaryāti. Henceforward, the Aśvinī-kumāra physicians were able to share in the soma-rasa.
Śaryāti later had three sons, named Uttānabarhi, Ānarta and Bhūriṣeṇa. Ānarta had one son, whose name was Revata. Revata had one hundred sons, of whom the eldest was Kakudmī. Kakudmī was advised by Lord Brahmā to offer his beautiful daughter, Revatī, to Baladeva, who belongs to the viṣṇu-tattva category. After doing this, Kakudmī retired from family life and entered the forest of Badarikāśrama to execute austerities and penances.
TEXT 1
śrī-śuka uvāca
śaryātir mānavo rājā
brahmiṣṭhaḥ sambabhūva ha
yo vā aṅgirasāṁ satre
dvitīyam ahar ūcivān
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; śaryātiḥ-the king named Śaryāti; mānavaḥ-the son of Manu; rājā-ruler; brahmiṣṭhaḥ-completely in awareness of Vedic knowledge; sambabhūva ha-so he became; yaḥ-one who; vā-either; aṅgirasām-of the descendants of Aṅgirā; satre-in the arena of sacrifice; dvitīyam ahaḥ-the functions to be performed on the second day; ūcivān-narrated.
Śrī Śukadeva Gosvāmī continued: O King, Śaryāti, another son of Manu, was a ruler completely aware of Vedic knowledge. He gave instructions about the functions for the second day of the yajña to be performed by the descendants of Aṅgirā.
TEXT 2
sukanyā nāma tasyāsīt
kanyā kamala-locanā
tayā sārdhaṁ vana-gato
hy agamac cyavanāśramam
SYNONYMS
sukanyā-Sukanyā; nāma-by name; tasya-of him (Śaryāti); āsīt-there was; kanyā-a daughter; kamala-locanā-lotus-eyed; tayā sārdham-with her; vana-gataḥ-having entered the forest; hi-indeed; agamat-he went; cyavana-āśramam-to the āśrama cottage of Cyavana Muni.
Śaryāti had a beautiful lotus-eyed daughter named Sukanyā, with whom he went to the forest to see the āśrama of Cyavana Muni.
TEXT 3
sā sakhībhiḥ parivṛtā
vicinvanty aṅghripān vane
valmīka-randhre dadṛśe
khadyote iva jyotiṣī
SYNONYMS
sā-that Sukanyā; sakhībhiḥ-by her friends; parivṛtā-surrounded; vicinvantī-collecting; aṅghripān-fruits and flowers from the trees; vane-in the forest; valmīka-randhre-in the hole of an earthworm; dadṛśe-observed; khadyote-two luminaries; iva-like; jyotiṣī-two shining things.
While that Sukanyā, surrounded by her friends, was collecting various types of fruits from the trees in the forest, she saw within the hole of an earthworm two things glowing like luminaries.
TEXT 4
te daiva-coditā bālā
jyotiṣī kaṇṭakena vai
avidhyan mugdha-bhāvena
susrāvāsṛk tato bahiḥ
SYNONYMS
te-those two; daiva-coditā-as if impelled by providence; bālā-that young daughter; jyotiṣī-two glowworms within the hole of the earthworm; kaṇṭakena-with a thorn; vai-indeed; avidhyat-pierced; mugdha-bhāvena-as if without knowledge; susrāva-came out; asṛk-blood; tataḥ-from there; bahiḥ-outside.
As if induced by providence, the girl ignorantly pierced those two glowworms with a thorn, and when they were pierced, blood began to ooze out of them.
TEXT 5
śakṛn-mūtra-nirodho 'bhūt
sainikānāṁ ca tat-kṣaṇāt
rājarṣis tam upālakṣya
puruṣān vismito 'bravīt
SYNONYMS
śakṛt-of stool; mūtra-and of urine; nirodhaḥ-stoppage; abhūt-so became; sainikānām-of all the soldiers; ca-and; tat-kṣaṇāt-immediately; rājarṣiḥ-the King; tam upālakṣya-seeing the incident; puruṣān-to his men; vismitaḥ-being surprised; abravīt-began to speak.
Thereupon, all the soldiers of Śaryāti were immediately obstructed from passing urine and stool. Upon perceiving this, Śaryāti spoke to his associates in surprise.
TEXT 6
apy abhadraṁ na yuṣmābhir
bhārgavasya viceṣṭitam
vyaktaṁ kenāpi nas tasya
kṛtam āśrama-dūṣaṇam
SYNONYMS
api-alas; abhadram-something mischievous; naḥ-among us; yuṣmābhiḥ-by ourselves; bhārgavasya-of Cyavana Muni; viceṣṭitam-has been attempted; vyaktam-now it is clear; kena api-by someone; naḥ-among ourselves; tasya-of him (Cyavana Muni); kṛtam-has been done; āśrama-dūṣaṇam-pollution of the āśrama.
How strange it is that one of us has attempted to do something wrong to Cyavana Muni, the son of Bhṛgu. It certainly appears that someone among us has polluted this āśrama.
TEXT 7
sukanyā prāha pitaraṁ
bhītā kiñcit kṛtaṁ mayā
dve jyotiṣī ajānantyā
nirbhinne kaṇṭakena vai
SYNONYMS
sukanyā-the girl Sukanyā; prāha-said; pitaram-unto her father; bhītā-being afraid; kiñcit-something; kṛtam-has been done; mayā-by me; dve-two; jyotiṣī-luminous objects; ajānantyā-because of ignorance; nirbhinne-have been pierced; kaṇṭakena-with a thorn; vai-indeed.
Being very much afraid, the girl Sukanyā said to her father: I have done something wrong, for I have ignorantly pierced these two luminous substances with a thorn.
TEXT 8
duhitus tad vacaḥ śrutvā
śaryātir jāta-sādhvasaḥ
muniṁ prasādayām āsa
valmīkāntarhitaṁ śanaiḥ
SYNONYMS
duhituḥ-of his daughter; tat vacaḥ-that statement; śrutvā-after hearing; śaryātiḥ-King Śaryāti; jāta-sādhvasaḥ-becoming afraid; munim-unto Cyavana Muni; prasādayām āsa-tried to appease; valmīka-antarhitam-who was sitting within the hole of the earthworm; śanaiḥ-gradually.
After hearing this statement by his daughter, King Śaryāti was very much afraid. In various ways, he tried to appease Cyavana Muni, for it was he who sat within the hole of the earthworm.
TEXT 9
tad-abhiprāyam ājñāya
prādād duhitaraṁ muneḥ
kṛcchrān muktas tam āmantrya
puraṁ prāyāt samāhitaḥ
SYNONYMS
tat-of Cyavana Muni; abhiprāyam-the purpose; ājñāya-understanding; prādāt-delivered; duhitaram-his daughter; muneḥ-unto Cyavana Muni; kṛcchrāt-with great difficulty; muktaḥ-released; tam-the muni; āmantrya-taking permission; puram-to his own place; prāyāt-went away; samāhitaḥ-being very contemplative.
King Śaryāti, being very contemplative and thus understanding Cyavana Muni's purpose, gave his daughter in charity to the sage. Thus released from danger with great difficulty, he took permission from Cyavana Muni and returned home.
The King, after hearing the statement of his daughter, certainly told the great sage Cyavana Muni everything about how his daughter had ignorantly committed such an offense. The muni, however, inquired from the King whether the daughter was married. In this way, the King, understanding the purpose of the great sage Cyavana Muni (tad-abhiprāyam ājñāya), immediately gave the muni his daughter in charity and escaped the danger of being cursed. Thus with the permission of the great sage the King returned home.
TEXT 10
sukanyā cyavanaṁ prāpya
patiṁ parama-kopanam
prīṇayām āsa citta-jñā
apramattānuvṛttibhiḥ
SYNONYMS
sukanyā-the girl named Sukanyā, the daughter of King Śaryāti; cyavanam-the great sage Cyavana Muni; prāpya-after obtaining; patim-as her husband; parama-kopanam-who was always very angry; prīṇayām āsa-she satisfied him; citta-jñā-understanding the mind of her husband; apramattā anuvṛttibhiḥ-by executing services without being bewildered.
Cyavana Muni was very irritable, but since Sukanyā had gotten him as her husband, she dealt with him carefully, according to his mood. Knowing his mind, she performed service to him without being bewildered.
This is an indication of the relationship between husband and wife. A great personality like Cyavana Muni has the temperament of always wanting to be in a superior position. Such a person cannot submit to anyone. Therefore, Cyavana Muni had an irritable temperament. His wife, Sukanyā, could understand his attitude, and under the circumstances she treated him accordingly. If any wife wants to be happy with her husband, she must try to understand her husband's temperament and please him. This is victory for a woman. Even in the dealings of Lord Kṛṣṇa with His different queens, it has been seen that although the queens were the daughters of great kings, they placed themselves before Lord Kṛṣṇa as His maidservants. However great a woman may be, she must place herself before her husband in this way; that is to say, she must be ready to carry out her husband's orders and please him in all circumstances. Then her life will be successful. When the wife becomes as irritable as the husband, their life at home is sure to be disturbed or ultimately completely broken. In the modern day, the wife is never submissive, and therefore home life is broken even by slight incidents. Either the wife or the husband may take advantage of the divorce laws. According to the Vedic law, however, there is no such thing as divorce laws, and a woman must be trained to be submissive to the will of her husband. Westerners contend that this is a slave mentality for the wife, but factually it is not; it is the tactic by which a woman can conquer the heart of her husband, however irritable or cruel he may be. In this case we clearly see that although Cyavana Muni was not young but indeed old enough to be Sukanyā's grandfather and was also very irritable, Sukanyā, the beautiful young daughter of a king, submitted herself to her old husband and tried to please him in all respects. Thus she was a faithful and chaste wife.
TEXT 11
kasyacit tv atha kālasya
nāsatyāv āśramāgatau
tau pūjayitvā provāca
vayo me dattam īśvarau
SYNONYMS
kasyacit-after some (time); tu-but; atha-in this way; kālasya-time having passed; nāsatyau-the two Aśvinī-kumāras; āśrama-that place of Cyavana Muni; āgatau-reached; tau-unto those two; pūjayitvā-offering respectful obeisances; provāca-said; vayaḥ-youth; me-unto me; dattam-please give; īśvarau-because you two are able to do so.
Thereafter, some time having passed, the Aśvinī-kumāra brothers, the heavenly physicians, happened to come to Cyavana Muni's āśrama. After offering them respectful obeisances, Cyavana Muni requested them to give him youthful life, for they were able to do so.
The heavenly physicians like the Aśvinī-kumāras could give youthful life even to one who was advanced in age. Indeed, great yogīs, with their mystic powers, can even bring a dead body back to life if the structure of the body is in order. We have already discussed this in connection with Bali Mahārāja's soldiers and their treatment by Śukrācārya. Modern medical science has not yet discovered how to bring a dead body back to life or bring youthful energy to an old body, but from these verses we can understand that such treatment is possible if one is able to take knowledge from the Vedic information. The Aśvinī-kumāras were expert in Āyur-veda, as was Dhanvantari. In every department of material science, there is a perfection to be achieved, and to achieve it one must consult the Vedic literature. The highest perfection is to become a devotee of the Lord. To attain this perfection, one must consult Śrīmad-Bhāgavatam, which is understood to be the ripe fruit of the Vedic desire tree (nigama-kalpa-taror galitaṁ phalam [SB 1.1.3]).
TEXT 12
grahaṁ grahīṣye somasya
yajñe vām apy asoma-poḥ
kriyatāṁ me vayo-rūpaṁ
pramadānāṁ yad īpsitam
SYNONYMS
graham-a full pot; grahīṣye-I shall give; somasya-of soma-rasa; yajñe-in sacrifice; vām-of both of you; api-although; asoma-poḥ-of you two, who are not eligible to drink soma-rasa; kriyatām-just execute; me-my; vayaḥ-young age; rūpam-beauty of a young man; pramadānām-of women as a class; yat-which is; īpsitam-desirable.
Cyavana Muni said: Although you are ineligible to drink soma-rasa in sacrifices, I promise to give you a full pot of it. Kindly arrange beauty and youth for me, because they are attractive to young women.
TEXT 13
bāḍham ity ūcatur vipram
abhinandya bhiṣaktamau
nimajjatāṁ bhavān asmin
hrade siddha-vinirmite
SYNONYMS
bāḍham-yes, we shall act; iti-thus; ūcatuḥ-they both replied, accepting the proposal of Cyavana; vipram-unto the brāhmaṇa (Cyavana Muni); abhinandya-congratulating him; bhiṣak-tamau-the two great physicians, the Aśvinī-kumāras; nimajjatām-just dive; bhavān-yourself; asmin-in this; hrade-lake; siddha-vinirmite-which is especially meant for all kinds of perfection.
The great physicians, the Aśvinī-kumāras, very gladly accepted Cyavana Muni's proposal. Thus they told the brāhmaṇa, "Just dive into this lake of successful life." [One who bathes in this lake has his desires fulfilled.]
TEXT 14
ity ukto jarayā grasta-
deho dhamani-santataḥ
hradaṁ praveśito 'śvibhyāṁ
valī-palita-vigrahaḥ
SYNONYMS
iti uktaḥ-thus being addressed; jarayā-by old age and invalidity; grasta-dehaḥ-the body being so diseased; dhamani-santataḥ-whose veins were visible everywhere on the body; hradam-the lake; praveśitaḥ-entered; aśvibhyām-helped by the Aśvinī-kumāras; valī-palita-vigrahaḥ-whose body had loose skin and white hair.
After saying this, the Aśvinī-kumāras caught hold of Cyavana Muni, who was an old, diseased invalid with loose skin, white hair, and veins visible all over his body, and all three of them entered the lake.
Cyavana Muni was so old that he could not enter the lake alone. Thus the Aśvinī-kumāras caught hold of his body, and the three of them entered the lake.
TEXT 15
puruṣās traya uttasthur
apīvyā vanitā-priyāḥ
padma-srajaḥ kuṇḍalinas
tulya-rūpāḥ suvāsasaḥ
SYNONYMS
puruṣāḥ-men; trayaḥ-three; uttasthuḥ-arose (from the lake); apīvyāḥ-extremely beautiful; vanitā-priyāḥ-as a man becomes very attractive to women; padma-srajaḥ-decorated with garlands of lotuses; kuṇḍalinaḥ-with earrings; tulya-rūpāḥ-all of them had the same bodily features; su-vāsasaḥ-very nicely dressed.
Thereafter, three men with very beautiful bodily features emerged from the lake. They were nicely dressed and decorated with earrings and garlands of lotuses. All of them were of the same standard of beauty.
TEXT 16
tān nirīkṣya varārohā
sarūpān sūrya-varcasaḥ
ajānatī patiṁ sādhvī
aśvinau śaraṇaṁ yayau
SYNONYMS
tān-unto them; nirīkṣya-after observing; vara-ārohā-that beautiful Sukanyā; sa-rūpān-all of them equally beautiful; sūrya-varcasaḥ-with a bodily effulgence like the effulgence of the sun; ajānatī-not knowing; patim-her husband; sādhvī-that chaste woman; aśvinau-unto the Aśvinī-kumāras; śaraṇam-shelter; yayau-took.
The chaste and very beautiful Sukanyā could not distinguish her husband from the two Aśvinī-kumāras, for they were equally beautiful. Not understanding who her real husband was, she took shelter of the Aśvinī-kumāras.
Sukanyā could have selected any one of them as her husband, for one could not distinguish among them, but because she was chaste, she took shelter of the Aśvinī-kumāras so that they could inform her who her actual husband was. A chaste woman will never accept any man other than her husband, even if there be someone equally as handsome and qualified.
TEXT 17
darśayitvā patiṁ tasyai
pāti-vratyena toṣitau
ṛṣim āmantrya yayatur
vimānena triviṣṭapam
SYNONYMS
darśayitvā-after showing; patim-her husband; tasyai-unto Sukanyā; pāti-vratyena-because of her strong faith in her husband; toṣitau-being very pleased with her; ṛṣim-unto Cyavana Muni; āmantrya-taking his permission; yayatuḥ-they went away; vimānena-taking their own airplane; triviṣṭapam-to the heavenly planets.
The Aśvinī-kumāras were very pleased to see Sukanyā's chastity and faithfulness. Thus they showed her Cyavana Muni, her husband, and after taking permission from him, they returned to the heavenly planets in their plane.
TEXT 18
yakṣyamāṇo 'tha śaryātiś
cyavanasyāśramaṁ gataḥ
dadarśa duhituḥ pārśve
puruṣaṁ sūrya-varcasam
SYNONYMS
yakṣyamāṇaḥ-desiring to perform a yajña; atha-thus; śaryātiḥ-King Śaryāti; cyavanasya-of Cyavana Muni; āśramam-to the residence; gataḥ-having gone; dadarśa-he saw; duhituḥ-of his daughter; pārśve-by the side; puruṣam-a man; sūrya-varcasam-beautiful and effulgent like the sun.
Thereafter, King Śaryāti, desiring to perform a sacrifice, went to the residence of Cyavana Muni. There he saw by the side of his daughter a very beautiful young man, as bright as the sun.
TEXT 19
rājā duhitaraṁ prāha
kṛta-pādābhivandanām
āśiṣaś cāprayuñjāno
nātiprīti-manā iva
SYNONYMS
rājā-the King (Śaryāti); duhitaram-unto the daughter; prāha-said; kṛta-pāda-abhivandanām-who had already finished offering respectful obeisances to her father; āśiṣaḥ-blessings upon her; ca-and; aprayuñjānaḥ-without offering to the daughter; na-not; atiprīti-manāḥ-very much pleased; iva-like that.
After receiving obeisances from his daughter, the King, instead of offering blessings to her, appeared very displeased and spoke as follows.
TEXT 20
cikīrṣitaṁ te kim idaṁ patis tvayā
pralambhito loka-namaskṛto muniḥ
yat tvaṁ jarā-grastam asaty asammataṁ
vihāya jāraṁ bhajase 'mum adhvagam
SYNONYMS
cikīrṣitam-which you desire to do; te-of you; kim idam-what is this; patiḥ-your husband; tvayā-by you; pralambhitaḥ-has been cheated; loka-namaskṛtaḥ-who is honored by all people; muniḥ-a great sage; yat-because; tvam-you; jarā-grastam-very old and invalid; asati-O unchaste daughter; asammatam-not very attractive; vihāya-giving up; jāram-paramour; bhajase-you have accepted; amum-this man; adhvagam-comparable to a street beggar.
O unchaste girl, what is this that you have desired to do? You have cheated the most respectable husband, who is honored by everyone, for I see that because he was old, diseased and therefore unattractive, you have left his company to accept as your husband this young man, who appears to be a beggar from the street.
This shows the values of Vedic culture. According to the circumstances, Sukanyā had been given a husband who was too old to be compatible with her. Because Cyavana Muni was diseased and very old, he was certainly unfit for the beautiful daughter of King Śaryāti. Nonetheless, her father expected her to be faithful to her husband. When he suddenly saw that his daughter had accepted someone else, even though the man was young and handsome, he immediately chastised her as asatī, unchaste, because he assumed that she had accepted another man in the presence of her husband. According to Vedic culture, even if a young woman is given an old husband, she must respectfully serve him. This is chastity. It is not that because she dislikes her husband she may give him up and accept another. This is against Vedic culture. According to Vedic culture, a woman must accept the husband given to her by her parents and remain chaste and faithful to him. Therefore King Śaryāti was surprised to see a young man by the side of Sukanyā.
TEXT 21
kathaṁ matis te 'vagatānyathā satāṁ
kula-prasūte kula-dūṣaṇaṁ tv idam
bibharṣi jāraṁ yad apatrapā kulaṁ
pituś ca bhartuś ca nayasy adhas tamaḥ
SYNONYMS
katham-how; matiḥ te-your consciousness; avagatā-has gone down; anyathā-otherwise; satām-of the most respectable; kula-prasūte-O my daughter, born in the family; kula-dūṣaṇam-who are the degradation of the family; tu-but; idam-this; bibharṣi-you are maintaining; jāram-a paramour; yat-as it is; apatrapā-without shame; kulam-the dynasty; pituḥ-of your father; ca-and; bhartuḥ-of your husband; ca-and; nayasi-you are bringing down; adhaḥ tamaḥ-downward into darkness or hell.
O my daughter, who were born in a respectable family, how have you degraded your consciousness in this way? How is it that you are shamelessly maintaining a paramour? You will thus degrade the dynasties of both your father and your husband to hellish life.
It is quite clear that according to Vedic culture a woman who accepts a paramour or second husband in the presence of the husband she has married is certainly responsible for the degradation of her father's family and the family of her husband. The rules of Vedic culture in this regard are strictly observed in the respectable families of brāhmaṇas, kṣatriyas and vaiśyas even today; only the śūdras are degraded in this matter. For a woman of the brāhmaṇa, kṣatriya or vaiśya class to accept another husband in the presence of the husband she has married, or to file for divorce or accept a boyfriend or paramour, is unacceptable in the Vedic culture. Therefore King Śaryāti, who did not know the real facts of Cyavana Muni's transformation, was surprised to see the behavior of his daughter.
TEXT 22
evaṁ bruvāṇaṁ pitaraṁ
smayamānā śuci-smitā
uvāca tāta jāmātā
tavaiṣa bhṛgu-nandanaḥ
SYNONYMS
evam-in this way; bruvāṇam-who was talking and chastising her; pitaram-unto her father; smayamānā-smiling (because she was chaste); śuci-smitā-laughingly; uvāca-replied; tāta-O my dear father; jāmātā-son-in-law; tava-your; eṣaḥ-this young man; bhṛgu-nandanaḥ-is Cyavana Muni (and no one else).
Sukanyā, however, being very proud of her chastity, smiled upon hearing the rebukes of her father. She smilingly told him, "My dear father, this young man by my side is your actual son-in-law, the great sage Cyavana, who was born in the family of Bhṛgu."
Although the father chastised the daughter, assuming that she had accepted another husband, the daughter knew that she was completely honest and chaste, and therefore she was smiling. When she explained that her husband, Cyavana Muni, had now been transformed into a young man, she was very proud of her chastity, and thus she smiled as she talked with her father.
TEXT 23
śaśaṁsa pitre tat sarvaṁ
vayo-rūpābhilambhanam
vismitaḥ parama-prītas
tanayāṁ pariṣasvaje
SYNONYMS
śaśaṁsa-she described; pitre-unto her father; tat-that; sarvam-everything; vayaḥ-of the change of age; rūpa-and of beauty; abhilambhanam-how there was achievement (by her husband); vismitaḥ-being surprised; parama-prītaḥ-was extremely pleased; tanayām-unto his daughter; pariṣasvaje-embraced with pleasure.
Thus Sukanyā explained how her husband had received the beautiful body of a young man. When the King heard this he was very surprised, and in great pleasure he embraced his beloved daughter.
TEXT 24
somena yājayan vīraṁ
grahaṁ somasya cāgrahīt
asoma-por apy aśvinoś
cyavanaḥ svena tejasā
SYNONYMS
somena-with the soma; yājayan-causing to perform the sacrifice; vīram-the King (Śaryāti); graham-the full pot; somasya-of the soma-rasa; ca-also; agrahīt-delivered; asoma-poḥ-who were not allowed to drink the soma-rasa; api-although; aśvinoḥ-of the Aśvinī-kumāras; cyavanaḥ-Cyavana Muni; svena-his own; tejasā-by prowess.
Cyavana Muni, by his own prowess, enabled King Śaryāti to perform the soma-yajña. The muni offered a full pot of soma-rasa to the Aśvinī-kumāras, although they were unfit to drink it.
TEXT 25
hantuṁ tam ādade vajraṁ
sadyo manyur amarṣitaḥ
savajraṁ stambhayām āsa
bhujam indrasya bhārgavaḥ
SYNONYMS
hantum-to kill; tam-him (Cyavana); ādade-Indra took up; vajram-his thunderbolt; sadyaḥ-immediately; manyuḥ-because of great anger, without consideration; amarṣitaḥ-being very much perturbed; sa-vajram-with the thunderbolt; stambhayām āsa-paralyzed; bhujam-the arm; indrasya-of Indra; bhārgavaḥ-Cyavana Muni, the descendant of Bhṛgu.
King Indra, being perturbed and angry, wanted to kill Cyavana Muni, and therefore he impetuously took up his thunderbolt. But Cyavana Muni, by his powers, paralyzed Indra's arm that held the thunderbolt.
TEXT 26
anvajānaṁs tataḥ sarve
grahaṁ somasya cāśvinoḥ
bhiṣajāv iti yat pūrvaṁ
somāhutyā bahiṣ-kṛtau
SYNONYMS
anvajānan-with their permission; tataḥ-thereafter; sarve-all the demigods; graham-a full pot; somasya-of soma-rasa; ca-also; aśvinoḥ-of the Aśvinī-kumāras; bhiṣajau-although only physicians; iti-thus; yat-because; pūrvam-before this; soma-āhutyā-with a share in the soma-yajña; bahiḥ-kṛtau-who had been disallowed or excluded.
Although the Aśvinī-kumāras were only physicians and were therefore excluded from drinking soma-rasa in sacrifices, the demigods agreed to allow them henceforward to drink it.
TEXT 27
uttānabarhir ānarto
bhūriṣeṇa iti trayaḥ
śaryāter abhavan putrā
ānartād revato 'bhavat
SYNONYMS
uttānabarhiḥ-Uttānabarhi; ānartaḥ-Ānarta; bhūriṣeṇaḥ-Bhūriṣeṇa; iti-thus; trayaḥ-three; śaryāteḥ-of King Śaryāti; abhavan-were begotten; putrāḥ-sons; ānartāt-from Ānarta; revataḥ-Revata; abhavat-was born.
King Śaryāti begot three sons, named Uttānabarhi, Ānarta and Bhūriṣeṇa. From Ānarta came a son named Revata.
TEXT 28
so 'ntaḥ-samudre nagarīṁ
vinirmāya kuśasthalīm
āsthito 'bhuṅkta viṣayān
ānartādīn arindama
tasya putra-śataṁ jajñe
kakudmi-jyeṣṭham uttamam
SYNONYMS
saḥ-Revata; antaḥ-samudre-in the depths of the ocean; nagarīm-a town; vinirmāya-after constructing; kuśasthalīm-named Kuśasthalī; āsthitaḥ-lived there; abhuṅkta-enjoyed material happiness; viṣayān-kingdoms; ānarta-ādīn-Ānarta and others; arim-dama-O Mahārāja Parīkṣit, subduer of enemies; tasya-his; putra-śatam-one hundred sons; jajñe-were born; kakudmi-jyeṣṭham-of whom the eldest was Kakudmī; uttamam-most powerful and opulent.
O Mahārāja Parīkṣit, subduer of enemies, this Revata constructed a kingdom known as Kuśasthalī in the depths of the ocean. There he lived and ruled such tracts of land as Ānarta, etc. He had one hundred very nice sons, of whom the eldest was Kakudmī.
TEXT 29
kakudmī revatīṁ kanyāṁ
svām ādāya vibhuṁ gataḥ
putryā varaṁ paripraṣṭuṁ
brahmalokam apāvṛtam
SYNONYMS
kakudmī-King Kakudmī; revatīm-named Revatī; kanyām-the daughter of Kakudmī; svām-his own; ādāya-taking; vibhum-before Lord Brahmā; gataḥ-he went; putryāḥ-of his daughter; varam-a husband; paripraṣṭum-to inquire about; brahmalokam-Brahmaloka; apāvṛtam-transcendental to the three qualities.
Taking his own daughter, Revatī, Kakudmī went to Lord Brahmā in Brahmaloka, which is transcendental to the three modes of material nature, and inquired about a husband for her.
It appears that Brahmaloka, the abode of Lord Brahmā, is also transcendental, above the three modes of material nature (apāvṛtam).
TEXT 30
āvartamāne gāndharve
sthito 'labdha-kṣaṇaḥ kṣaṇam
tad-anta ādyam ānamya
svābhiprāyaṁ nyavedayat
SYNONYMS
āvartamāne-because of being engaged; gāndharve-in hearing songs from the Gandharvas; sthitaḥ-situated; alabdha-kṣaṇaḥ-there was no time to talk; kṣaṇam-even a moment; tat-ante-when it ended; ādyam-unto the original teacher of the universe (Lord Brahmā); ānamya-after offering obeisances; sva-abhiprāyam-his own desire; nyavedayat-Kakudmī submitted.
When Kakudmī arrived there, Lord Brahmā was engaged in hearing musical performances by the Gandharvas and had not a moment to talk with him. Therefore Kakudmī waited, and at the end of the musical performances he offered his obeisances to Lord Brahmā and thus submitted his long-standing desire.
TEXT 31
tac chrutvā bhagavān brahmā
prahasya tam uvāca ha
aho rājan niruddhās te
kālena hṛdi ye kṛtāḥ
SYNONYMS
tat-that; śrutvā-hearing; bhagavān-the most powerful; brahmā-Lord Brahmā; prahasya-after laughing; tam-unto King Kakudmī; uvāca ha-said; aho-alas; rājan-O King; niruddhāḥ-all gone; te-all of them; kālena-by the course of time; hṛdi-within the core of the heart; ye-all of them; kṛtāḥ-who have been decided upon for acceptance as your son-in-law.
After hearing his words, Lord Brahmā, who is most powerful, laughed loudly and said to Kakudmī: O King, all those whom you may have decided within the core of your heart to accept as your son-in-law have passed away in the course of time.
TEXT 32
tat putra-pautra-naptṝṇāṁ
gotrāṇi ca na śṛṇmahe
kālo 'bhiyātas tri-ṇava-
catur-yuga-vikalpitaḥ
SYNONYMS
tat-there; putra-of the sons; pautra-of the grandsons; naptṝṇām-and of the descendants; gotrāṇi-the family dynasties; ca-also; na-not; śṛṇmahe-we do hear of; kālaḥ-time; abhiyātaḥ-have passed; tri-three; nava-nine; catur-yuga-four yugas (Satya, Tretā, Dvāpara and Kali); vikalpitaḥ-thus measured.
Twenty-seven catur-yugas have already passed. Those upon whom you may have decided are now gone, and so are their sons, grandsons and other descendants. You cannot even hear about their names.
During Lord Brahmā's day, fourteen Manus or one thousand mahā-yugas pass away. Brahmā informed King Kakudmī that twenty-seven mahā-yugas, each consisting of the four periods Satya, Tretā, Dvāpara and Kali, had already passed. All the kings and other great personalities born in those yugas had now departed from memory into obscurity. This is the way of time as it moves through past, present and future.
TEXT 33
tad gaccha deva-devāṁśo
baladevo mahā-balaḥ
kanyā-ratnam idaṁ rājan
nara-ratnāya dehi bhoḥ
SYNONYMS
tat-therefore; gaccha-you go; deva-deva-aṁśaḥ-whose plenary portion is Lord Viṣṇu; baladevaḥ-known as Baladeva; mahā-balaḥ-the supreme powerful; kanyā-ratnam-your beautiful daughter; idam-this; rājan-O King; nara-ratnāya-unto the Supreme Personality of Godhead, who is always youthful; dehi-just give to Him (in charity); bhoḥ-O King.
O King, leave here and offer your daughter to Lord Baladeva, who is still present. He is most powerful. Indeed, He is the Supreme Personality of Godhead, whose plenary portion is Lord Viṣṇu. Your daughter is fit to be given to Him in charity.
TEXT 34
bhuvo bhārāvatārāya
bhagavān bhūta-bhāvanaḥ
avatīrṇo nijāṁśena
puṇya-śravaṇa-kīrtanaḥ
SYNONYMS
bhuvaḥ-of the world; bhāra-avatārāya-to lessen the burden; bhagavān-the Supreme Personality of Godhead; bhūta-bhāvanaḥ-always the well-wisher of all the living entities; avatīrṇaḥ-now He has descended; nija-aṁśena-with all the paraphernalia that is part of Him; puṇya-śravaṇa-kīrtanaḥ-He is simply worshiped by hearing and chanting, by which one becomes purified.
Lord Baladeva is the Supreme Personality of Godhead. One who hears and chants about Him is purified. Because He is always the well-wisher of all living entities, He has descended with all His paraphernalia to purify the entire world and lessen its burden.
TEXT 35
ity ādiṣṭo 'bhivandyājaṁ
nṛpaḥ sva-puram āgataḥ
tyaktaṁ puṇya-jana-trāsād
bhrātṛbhir dikṣv avasthitaiḥ
SYNONYMS
iti-thus; ādiṣṭaḥ-being ordered by Lord Brahmā; abhivandya-after offering obeisances; ajam-unto Lord Brahmā; nṛpaḥ-the King; sva-puram-to his own residence; āgataḥ-returned; tyaktam-which was vacant; puṇya-jana-of higher living entities; trāsāt-because of their fear; bhrātṛbhiḥ-by his brothers; dikṣu-in different directions; avasthitaiḥ-who were residing.
Having received this order from Lord Brahmā, Kakudmī offered obeisances unto him and returned to his own residence. He then saw that his residence was vacant, having been abandoned by his brothers and other relatives, who were living in all directions because of fear of such higher living beings as the Yakṣas.
TEXT 36
sutāṁ dattvānavadyāṅgīṁ
balāya bala-śāline
badary-ākhyaṁ gato rājā
taptuṁ nārāyaṇāśramam
SYNONYMS
sutām-his daughter; dattvā-after delivering; anavadya-aṅgīm-having a perfect body; balāya-unto Lord Baladeva; bala-śāline-unto the most powerful, the supreme powerful; badarī-ākhyam-named Badarikāśrama; gataḥ-he went; rājā-the King; taptum-to perform austerities; nārāyaṇa-āśramam-to the place of Nara-Nārāyaṇa.
Thereafter, the King gave his most beautiful daughter in charity to the supremely powerful Baladeva and then retired from worldly life and went to Badarikāśrama to please Nara-Nārāyaṇa.
Thus end the Bhaktivedanta purports of the Ninth Canto, Third Chapter, of the Śrīmad-Bhāgavatam, entitled "The Marriage of Sukanyā and Cyavana Muni."
Chapter Four
Ambarīṣa Mahārāja Offended by Durvāsā Muni
This chapter describes the history of Mahārāja Nabhaga, of his son Nābhāga, and of Mahārāja Ambarīṣa.
The son of Manu was Nabhaga, and his son Nābhāga lived for many years in the gurukula. In Nābhāga's absence, his brothers did not consider his share of the kingdom, but instead divided the property among themselves. When Nābhāga returned home, his brothers bestowed upon him their father as his share, but when Nābhāga went to his father and told him about the dealings of the brothers, his father informed him that this was cheating and advised him that for his livelihood he should go to the sacrificial arena and describe two mantras to be chanted there. Nābhāga executed the order of his father, and thus Aṅgirā and other great saintly persons gave him all the money collected in that sacrifice. To test Nābhāga, Lord Śiva challenged his claim to the wealth, but when Lord Śiva was satisfied by Nābhāga's behavior, Lord Śiva offered him all the riches.
From Nābhāga was born Ambarīṣa, the most powerful and celebrated devotee. Mahārāja Ambarīṣa was the emperor of the entire world, but he considered his opulence temporary. Indeed, knowing that such material opulence is the cause of downfall into conditional life, he was unattached to this opulence. He engaged his senses and mind in the service of the Lord. This process is called yukta-vairāgya, or feasible renunciation, which is quite suitable for worship of the Supreme Personality of Godhead. Because Mahārāja Ambarīṣa, as the emperor, was immensely opulent, he performed devotional service with great opulence, and therefore, despite his wealth, he had no attachment to his wife, children or kingdom. He constantly engaged his senses and mind in the service of the Lord. Therefore, to say nothing of enjoying material opulence, he never desired even liberation.
Once Mahārāja Ambarīṣa was worshiping the Supreme Personality of Godhead in Vṛndāvana, observing the vow of Dvādaśī. On Dvādaśī, the day after Ekādaśī, when he was about to break his Ekādaśī fast, the great mystic yogī Durvāsā appeared in his house and became his guest. King Ambarīṣa respectfully received Durvāsā Muni, and Durvāsā Muni, after accepting his invitation to eat there, went to bathe in the Yamunā River at noontime. Because he was absorbed in samādhi, he did not come back very soon. Mahārāja Ambarīṣa, however, upon seeing that the time to break the fast was passing, drank a little water, in accordance with the advice of learned brāhmaṇas, just to observe the formality of breaking the fast. By mystic power, Durvāsā Muni could understand that this had happened, and he was very angry. When he returned he began to chastise Mahārāja Ambarīṣa, but he was not satisfied, and finally he created from his hair a demon appearing like the fire of death. The Supreme Personality of Godhead, however, is always the protector of His devotee, and to protect Mahārāja Ambarīṣa, He sent His disc, the Sudarśana cakra, which immediately vanquished the fiery demon and then pursued Durvāsā, who was so envious of Mahārāja Ambarīṣa. Durvāsā fled to Brahmaloka, Śivaloka and all the other higher planets, but he could not protect himself from the wrath of the Sudarśana cakra. Finally he went to the spiritual world and surrendered to Lord Nārāyaṇa, but Lord Nārāyaṇa could not excuse a person who had offended a Vaiṣṇava. To be excused from such an offense, one must submit to the Vaiṣṇava whom he has offended. There is no other way to be excused. Thus Lord Nārāyaṇa advised Durvāsā to return to Mahārāja Ambarīṣa and beg his pardon.
TEXT 1
śrī-śuka uvāca
nābhāgo nabhagāpatyaṁ
yaṁ tataṁ bhrātaraḥ kavim
yaviṣṭhaṁ vyabhajan dāyaṁ
brahmacāriṇam āgatam
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; nābhāgaḥ-Nābhāga; nabhaga-apatyam-was the son of Mahārāja Nabhaga; yam-unto whom; tatam-the father; bhrātaraḥ-the elder brothers; kavim-the learned; yaviṣṭham-the youngest; vyabhajan-divided; dāyam-the property; brahmacāriṇam-having accepted the life of a brahmacārī perpetually (naiṣṭhika); āgatam-returned.
Śukadeva Gosvāmī said: The son of Nabhaga named Nābhāga lived for a long time at the place of his spiritual master. Therefore, his brothers thought that he was not going to become a gṛhastha and would not return. Consequently, without providing a share for him, they divided the property of their father among themselves. When Nābhāga returned from the place of his spiritual master, they gave him their father as his share.
There are two kinds of brahmacārīs. One may return home, marry and become a householder, whereas the other, known as bṛhad-vrata, takes a vow to remain a brahmacārī perpetually. The bṛhad-vrata brahmacārī does not return from the place of the spiritual master; he stays there, and later he directly takes sannyāsa. Because Nābhāga did not return from the place of his spiritual master, his brothers thought that he had taken bṛhadvrata-brahmacarya. Therefore, they did not preserve his share, and when he returned they gave him their father as his share.
TEXT 2
bhrātaro 'bhāṅkta kiṁ mahyaṁ
bhajāma pitaraṁ tava
tvāṁ mamāryās tatābhāṅkṣur
mā putraka tad ādṛthāḥ
SYNONYMS
bhrātaraḥ-O my brothers; abhāṅkta-have you given as the share of our father's property; kim-what; mahyam-unto me; bhajāma-we allot; pitaram-the father himself; tava-as your share; tvām-you; mama-unto me; āryāḥ-my elder brothers; tata-O my father; abhāṅkṣuḥ-have given the share; mā-do not; putraka-O my dear son; tat-to this statement; ādṛthāḥ-give any importance.
Nābhāga inquired, "My dear brothers, what have you given to me as my share of our father's property?" His elder brothers answered, "We have kept our father as your share." But when Nābhāga went to his father and said, "My dear father, my elder brothers have given you as my share of property," the father replied, "My dear son, do not rely upon their cheating words. I am not your property."
TEXT 3
ime aṅgirasaḥ satram
āsate 'dya sumedhasaḥ
ṣaṣṭhaṁ ṣaṣṭham upetyāhaḥ
kave muhyanti karmaṇi
SYNONYMS
ime-all these; aṅgirasaḥ-descendants of the dynasty of Aṅgirā; satram-sacrifice; āsate-are performing; adya-today; sumedhasaḥ-who are all very intelligent; ṣaṣṭham-sixth; ṣaṣṭham-sixth; upetya-after achieving; ahaḥ-day; kave-O best of learned men; muhyanti-become bewildered; karmaṇi-in discharging fruitive activities.
Nābhāga's father said: All the descendants of Aṅgirā are now going to perform a great sacrifice, but although they are very intelligent, on every sixth day they will be bewildered in performing sacrifice and will make mistakes in their daily duties.
Nābhāga was very simple hearted. Therefore when he went to his father, the father, in compassion for his son, suggested that as a means of livelihood Nābhāga could go to the descendants of Aṅgirā and take advantage of their misgivings in performing yajña.
TEXTS 4–5
tāṁs tvaṁ śaṁsaya sūkte dve
vaiśvadeve mahātmanaḥ
te svar yanto dhanaṁ satra-
pariśeṣitam ātmanaḥ
dāsyanti te 'tha tān arccha
tathā sa kṛtavān yathā
tasmai dattvā yayuḥ svargaṁ
te satra-pariśeṣaṇam
SYNONYMS
tān-to all of them; tvam-yourself; śaṁsaya-describe; sūkte-Vedic hymns; dve-two; vaiśvadeve-in connection with Vaiśvadeva, the Supreme Personality of Godhead; mahātmanaḥ-to all of those great souls; te-they; svaḥ yantaḥ-while going to their respective destinations in the heavenly planets; dhanam-the wealth; satra-pariśeṣitam-which remains after the end of the yajña; ātmanaḥ-their own property; dāsyanti-will deliver; te-unto you; atha-therefore; tān-to them; arccha-go there; tathā-in that way (according to his father's orders); saḥ-he (Nābhāga); kṛtavān-executed; yathā-as advised by his father; tasmai-unto him; dattvā-after giving; yayuḥ-went; svargam-to the heavenly planets; te-all of them; satra-pariśeṣaṇam-remnants of yajña.
Nābhāga's father continued: "Go to those great souls and describe two Vedic hymns pertaining to Vaiśvadeva. When the great sages have completed the sacrifice and are going to the heavenly planets, they will give you the remnants of the money they have received from the sacrifice. Therefore, go there immediately." Thus Nābhāga acted exactly according to the advice of his father, and the great sages of the Aṅgirā dynasty gave him all their wealth and then went to the heavenly planets.
TEXT 6
taṁ kaścit svīkariṣyantaṁ
puruṣaḥ kṛṣṇa-darśanaḥ
uvācottarato 'bhyetya
mamedaṁ vāstukaṁ vasu
SYNONYMS
tam-unto Nābhāga; kaścit-someone; svīkariṣyantam-while accepting the riches given by the great sages; puruṣaḥ-a person; kṛṣṇa-darśanaḥ-black-looking; uvāca-said; uttarataḥ-from the north; abhyetya-coming; mama-my; idam-these; vāstukam-remnants of the sacrifice; vasu-all the riches.
Thereafter, while Nābhāga was accepting the riches, a black-looking person from the north came to him and said, "All the wealth from this sacrificial arena belongs to me."
TEXT 7
mamedam ṛṣibhir dattam
iti tarhi sma mānavaḥ
syān nau te pitari praśnaḥ
pṛṣṭavān pitaraṁ yathā
SYNONYMS
mama-my; idam-all these; ṛṣibhiḥ-by the great saintly persons; dattam-have been delivered; iti-thus; tarhi-therefore; sma-indeed; mānavaḥ-Nābhāga; syāt-let there be; nau-of ourselves; te-your; pitari-unto the father; praśnaḥ-an inquiry; pṛṣṭavān-he also inquired; pitaram-from his father; yathā-as requested.
Nābhāga then said, "These riches belong to me. The great saintly persons have delivered them to me." When Nābhāga said this, the black-looking person replied, "Let us go to your father and ask him to settle our disagreement." In accordance with this, Nābhāga inquired from his father.
TEXT 8
yajña-vāstu-gataṁ sarvam
ucchiṣṭam ṛṣayaḥ kvacit
cakrur hi bhāgaṁ rudrāya
sa devaḥ sarvam arhati
SYNONYMS
yajña-vāstu-gatam-things belonging to the sacrificial arena; sarvam-everything; ucchiṣṭam-remnants; ṛṣayaḥ-the great sages; kvacit-sometimes, in the Dakṣa-yajña; cakruḥ-did so; hi-indeed; bhāgam-share; rudrāya-unto Lord Śiva; saḥ-that; devaḥ-demigod; sarvam-everything; arhati-deserves.
The father of Nābhāga said: Whatever the great sages sacrificed in the arena of the Dakṣa-yajña, they offered to Lord Śiva as his share. Therefore, everything in the sacrificial arena certainly belongs to Lord Śiva.
TEXT 9
nābhāgas taṁ praṇamyāha
taveśa kila vāstukam
ity āha me pitā brahmañ
chirasā tvāṁ prasādaye
SYNONYMS
nābhāgaḥ-Nābhāga; tam-unto him (Lord Śiva); praṇamya-offering obeisances; āha-said; tava-yours; īśa-O lord; kila-certainly; vāstukam-everything in the arena of sacrifice; iti-thus; āha-said; me-my; pitā-father; brahman-O brāhmaṇa; śirasā-bowing my head; tvām-unto you; prasādaye-I am begging your mercy.
Thereupon, after offering obeisances to Lord Śiva, Nābhāga said: O worshipable lord, everything in this arena of sacrifice is yours. This is the assertion of my father. Now, with great respect, I bow my head before you, begging your mercy.
TEXT 10
yat te pitāvadad dharmaṁ
tvaṁ ca satyaṁ prabhāṣase
dadāmi te mantra-dṛśo
jñānaṁ brahma sanātanam
SYNONYMS
yat-whatever; te-your; pitā-father; avadat-explained; dharmam-truth; tvam ca-you also; satyam-truth; prabhāṣase-are speaking; dadāmi-I shall give; te-unto you; mantra-dṛśaḥ-who know the science of mantra; jñānam-knowledge; brahma-transcendental; sanātanam-eternal.
Lord Śiva said: Whatever your father has said is the truth, and you also are speaking the same truth. Therefore, I, who know the Vedic mantras, shall explain transcendental knowledge to you.
TEXT 11
gṛhāṇa draviṇaṁ dattaṁ
mat-satra-pariśeṣitam
ity uktvāntarhito rudro
bhagavān dharma-vatsalaḥ
SYNONYMS
gṛhāṇa-please take now; draviṇam-all the wealth; dattam-is given (to you by me); mat-satra-pariśeṣitam-the remnants of the sacrifice executed on my behalf; iti uktvā-after speaking like this; antarhitaḥ-disappeared; rudraḥ-Lord Śiva; bhagavān-the most powerful demigod; dharma-vatsalaḥ-adherent to the principles of religion.
Lord Śiva said, "Now you may take all the wealth remaining from the sacrifice, for I give it to you." After saying this, Lord Śiva, who is most adherent to the religious principles, disappeared from that place.
TEXT 12
ya etat saṁsmaret prātaḥ
sāyaṁ ca susamāhitaḥ
kavir bhavati mantra-jño
gatiṁ caiva tathātmanaḥ
SYNONYMS
yaḥ-anyone who; etat-about this incident; saṁsmaret-may remember; prātaḥ-in the morning; sāyam ca-and in the evening; susamāhitaḥ-with great attention; kaviḥ-learned; bhavati-becomes; mantra-jñaḥ-well aware of all Vedic mantras; gatim-the destination; ca-also; eva-indeed; tathā ātmanaḥ-like that of the self-realized soul.
If one hears and chants or remembers this narration in the morning and evening with great attention, he certainly becomes learned, experienced in understanding the Vedic hymns, and expert in self-realization.
TEXT 13
nābhāgād ambarīṣo 'bhūn
mahā-bhāgavataḥ kṛtī
nāspṛśad brahma-śāpo 'pi
yaṁ na pratihataḥ kvacit
SYNONYMS
nābhāgāt-from Nābhāga; ambarīṣaḥ-Mahārāja Ambarīṣa; abhūt-took birth; mahā-bhāgavataḥ-the most exalted devotee; kṛtī-very celebrated; na aspṛśat-could not touch; brahma-śāpaḥ api-even the curse of a brāhmaṇa; yam-unto whom (Ambarīṣa Mahārāja); na-neither; pratihataḥ-failed; kvacit-at any time.
From Nābhāga, Mahārāja Ambarīṣa took birth. Mahārāja Ambarīṣa was an exalted devotee, celebrated for his great merits. Although he was cursed by an infallible brāhmaṇa, the curse could not touch him.
TEXT 14
śrī-rājovāca
bhagavañ chrotum icchāmi
rājarṣes tasya dhīmataḥ
na prābhūd yatra nirmukto
brahma-daṇḍo duratyayaḥ
SYNONYMS
śrī-rājā uvāca-King Parīkṣit inquired; bhagavan-O great brāhmaṇa; śrotum icchāmi-I wish to hear (from you); rājarṣeḥ-of the great King Ambarīṣa; tasya-of him; dhīmataḥ-who was such a greatly sober personality; na-not; prābhūt-could act; yatra-upon whom (Mahārāja Ambarīṣa); nirmuktaḥ-being released; brahma-daṇḍaḥ-the curse of a brāhmaṇa; duratyayaḥ-which is insurmountable.
King Parīkṣit inquired: O great personality, Mahārāja Ambarīṣa was certainly most exalted and meritorious in character. I wish to hear about him. How surprising it is that the curse of a brāhmaṇa, which is insurmountable, could not act upon him.
TEXTS 15–16
śrī-śuka uvāca
ambarīṣo mahā-bhāgaḥ
sapta-dvīpavatīṁ mahīm
avyayāṁ ca śriyaṁ labdhvā
vibhavaṁ cātulaṁ bhuvi
mene 'tidurlabhaṁ puṁsāṁ
sarvaṁ tat svapna-saṁstutam
vidvān vibhava-nirvāṇaṁ
tamo viśati yat pumān
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; ambarīṣaḥ-King Ambarīṣa; mahā-bhāgaḥ-the greatly fortunate king; sapta-dvīpavatīm-consisting of seven islands; mahīm-the whole world; avyayām ca-and inexhaustible; śriyam-beauty; labdhvā-after achieving; vibhavam ca-and opulences; atulam-unlimited; bhuvi-in this earth; mene-he decided; ati-durlabham-which is rarely obtained; puṁsām-of many persons; sarvam-everything (he had obtained); tat-that which; svapna-saṁstutam-as if imagined in a dream; vidvān-completely understanding; vibhava-nirvāṇam-the annihilation of that opulence; tamaḥ-ignorance; viśati-fallen into; yat-because of which; pumān-a person.
Śukadeva Gosvāmī said: Mahārāja Ambarīṣa, the most fortunate personality, achieved the rule of the entire world, consisting of seven islands, and achieved inexhaustible, unlimited opulence and prosperity on earth. Although such a position is rarely obtained, Mahārāja Ambarīṣa did not care for it at all, for he knew very well that all such opulence is material. Like that which is imagined in a dream, such opulence will ultimately be destroyed. The King knew that any nondevotee who attains such opulence merges increasingly into material nature's mode of darkness.
For a devotee material opulence is insignificant, whereas for a nondevotee material opulence is the cause of increasing bondage, for a devotee knows that anything material is temporary, whereas a nondevotee regards the temporary so-called happiness as everything and forgets the path of self-realization. Thus for the nondevotee material opulence is a disqualification for spiritual advancement.
TEXT 17
vāsudeve bhagavati
tad-bhakteṣu ca sādhuṣu
prāpto bhāvaṁ paraṁ viśvaṁ
yenedaṁ loṣṭravat smṛtam
SYNONYMS
vāsudeve-unto the all-pervading Supreme Personality; bhagavati-unto the Supreme Personality of Godhead; tat-bhakteṣu-unto His devotees; ca-also; sādhuṣu-unto the saintly persons; prāptaḥ-one who has achieved; bhāvam-reverence and devotion; param-transcendental; viśvam-the whole material universe; yena-by which (spiritual consciousness); idam-this; loṣṭra-vat-as insignificant as a piece of stone; smṛtam-is accepted (by such devotees).
Mahārāja Ambarīṣa was a great devotee of the Supreme Personality of Godhead, Vāsudeva, and of the saintly persons who are the Lord's devotees. Because of this devotion, he thought of the entire universe as being as insignificant as a piece of stone.
TEXTS 18–20
sa vai manaḥ kṛṣṇa-padāravindayor
vacāṁsi vaikuṇṭha-guṇānuvarṇane
karau harer mandira-mārjanādiṣu
śrutiṁ cakārācyuta-sat-kathodaye
mukunda-liṅgālaya-darśane dṛśau
tad-bhṛtya-gātra-sparśe 'ṅga-saṅgamam
ghrāṇaṁ ca tat-pāda-saroja-saurabhe
śrīmat-tulasyā rasanāṁ tad-arpite
pādau hareḥ kṣetra-padānusarpaṇe
śiro hṛṣīkeśa-padābhivandane
kāmaṁ ca dāsye na tu kāma-kāmyayā
yathottamaśloka-janāśrayā ratiḥ
SYNONYMS
saḥ-he (Mahārāja Ambarīṣa); vai-indeed; manaḥ-his mind; kṛṣṇa-pada-aravindayoḥ-(fixed) upon the two lotus feet of Lord Kṛṣṇa; vacāṁsi-his words; vaikuṇṭha-guṇa-anuvarṇane-describing the glories of Kṛṣṇa; karau-his two hands; hareḥ mandira-mārjana-ādiṣu-in activities like cleansing the temple of Hari, the Supreme Personality of Godhead; śrutim-his ear; cakāra-engaged; acyuta-of or about Kṛṣṇa, who never falls down; sat-kathā-udaye-in hearing the transcendental narrations; mukunda-liṅga-ālaya-darśane-in seeing the Deity and temples and holy dhāmas of Mukunda; dṛśau-his two eyes; tat-bhṛtya-of the servants of Kṛṣṇa; gātra-sparśe-in touching the bodies; aṅga-saṅgamam-contact of his body; ghrāṇam ca-and his sense of smell; tat-pāda-of His lotus feet; saroja-of the lotus flower; saurabhe-in (smelling) the fragrance; śrīmat-tulasyāḥ-of the tulasī leaves; rasanām-his tongue; tat-arpite-in the prasāda offered to the Lord; pādau-his two legs; hareḥ-of the Personality of Godhead; kṣetra-holy places like the temple or Vṛndāvana and Dvārakā; pada-anusarpaṇe-walking to those places; śiraḥ-the head; hṛṣīkeśa-of Kṛṣṇa, the master of the senses; pada-abhivandane-in offering obeisances to the lotus feet; kāmam ca-and his desires; dāsye-in being engaged as a servant; na-not; tu-indeed; kāma-kāmyayā-with a desire for sense gratification; yathā-as; uttamaśloka-jana-āśrayā-if one takes shelter of a devotee such as Prahlāda; ratiḥ-attachment.
Mahārāja Ambarīṣa always engaged his mind in meditating upon the lotus feet of Kṛṣṇa, his words in describing the glories of the Lord, his hands in cleansing the Lord's temple, and his ears in hearing the words spoken by Kṛṣṇa or about Kṛṣṇa. He engaged his eyes in seeing the Deity of Kṛṣṇa, Kṛṣṇa's temples and Kṛṣṇa's places like Mathurā and Vṛndāvana, he engaged his sense of touch in touching the bodies of the Lord's devotees, he engaged his sense of smell in smelling the fragrance of tulasī offered to the Lord, and he engaged his tongue in tasting the Lord's prasāda. He engaged his legs in walking to the holy places and temples of the Lord, his head in bowing down before the Lord, and all his desires in serving the Lord, twenty-four hours a day. Indeed, Mahārāja Ambarīṣa never desired anything for his own sense gratification. He engaged all his senses in devotional service, in various engagements related to the Lord. This is the way to increase attachment for the Lord and be completely free from all material desires.
In Bhagavad-gītā (7.1) the Lord recommends, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. This indicates that one must execute devotional service under the guidance of a devotee or directly under the guidance of the Supreme Personality of Godhead. It is not possible, however, to train oneself without guidance from the spiritual master. Therefore, according to the instructions of Śrīla Rūpa Gosvāmī, the first business of a devotee is to accept a bona fide spiritual master who can train him to engage his various senses in rendering transcendental service to the Lord. The Lord also says in Bhagavad-gītā (7.1), asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu. In other words, if one wants to understand the Supreme Personality of Godhead in completeness, one must follow the prescriptions given by Kṛṣṇa by following in the footsteps of Mahārāja Ambarīṣa. It is said, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate: [Cc. Madhya 19.170] bhakti means to engage the senses in the service of the master of the senses, Kṛṣṇa, who is called Hṛṣīkeśa or Acyuta. These words are used in these verses. Acyuta-sat-kathodaye, hṛṣīkeśa-padābhivandane. The words Acyuta and Hṛṣīkeśa are also used in Bhagavad-gītā. Bhagavad-gītā is kṛṣṇa-kathā spoken directly by Kṛṣṇa, and Śrīmad-Bhāgavatam is also kṛṣṇa-kathā because everything described in the Bhāgavatam is in relationship with Kṛṣṇa.
TEXT 21
evaṁ sadā karma-kalāpam ātmanaḥ
pare 'dhiyajñe bhagavaty adhokṣaje
sarvātma-bhāvaṁ vidadhan mahīm imāṁ
tan-niṣṭha-viprābhihitaḥ śaśāsa ha
SYNONYMS
evam-thus (living a devotional life); sadā-always; karma-kalāpam-the prescribed occupational duties as a kṣatriya king; ātmanaḥ-of himself, personally (the head of the state); pare-unto the supreme transcendence; adhiyajñe-unto the supreme proprietor, the supreme enjoyer; bhagavati-unto the Supreme Personality of Godhead; adhokṣaje-unto He who is beyond material sense perception; sarva-ātma-bhāvam-all different varieties of devotional service; vidadhat-executing, offering; mahīm-the planet earth; imām-this; tat-niṣṭha-who are faithful devotees of the Lord; vipra-by such brāhmaṇas; abhihitaḥ-directed; śaśāsa-ruled; ha-in the past.
In performing his prescribed duties as king, Mahārāja Ambarīṣa always offered the results of his royal activities to the Supreme Personality of Godhead, Kṛṣṇa, who is the enjoyer of everything and is beyond the perception of material senses. He certainly took advice from brāhmaṇas who were faithful devotees of the Lord, and thus he ruled the planet earth without difficulty.
As stated in Bhagavad-gītā (5.29):
bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati
People are very much anxious to live in peace and prosperity in this material world, and here in Bhagavad-gītā the peace formula is given personally by the Supreme Personality of Godhead: everyone should understand that Kṛṣṇa, the Supreme Personality of Godhead, is the ultimate proprietor of all the planets and is therefore the enjoyer of all activities, political, social, cultural, religious, economic and so on. The Lord has given perfect advice in Bhagavad-gītā, and Ambarīṣa Mahārāja, as the ideal executive head, ruled the entire world as a Vaiṣṇava, taking advice from Vaiṣṇava brāhmaṇas. The śāstras enjoin that even though a brāhmaṇa may be well versed in the occupational brahminical duties and may be very learned in Vedic knowledge, he cannot give advice as a guru until he is a Vaiṣṇava.
ṣaṭ-karma-nipuṇo vipro
mantra-tantra-viśāradaḥ
avaiṣṇavo gurur na syād
vaiṣṇavaḥ śva-paco guruḥ
Therefore, as indicated here by the words tan-niṣṭha-viprābhihitaḥ, Mahārāja Ambarīṣa took advice from brāhmaṇas who were pure devotees of the Lord, for ordinary brāhmaṇas who are merely learned scholars or experts in performing ritualistic ceremonies are not competent to give advice.
In modern times, there are legislative assemblies whose members are authorized to make laws for the welfare of the state, but according to this description of the kingdom of Mahārāja Ambarīṣa, the country or the world should be ruled by a chief executive whose advisors are all devotee brāhmaṇas. Such advisors or members of the legislative assembly should not be professional politicians, nor should they be selected by the ignorant public. Rather, they should be appointed by the king. When the king, the executive head of the state, is a devotee and he follows the instructions of devotee brāhmaṇas in ruling the country, everyone will be peaceful and prosperous. When the king and his advisors are perfect devotees, nothing can be wrong in the state. All the citizens should become devotees of the Lord, and then their good character will automatically follow.
yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ
harāv abhaktasya kuto mahad-guṇā
manorathenāsati dhāvato bahiḥ
"One who has unflinching devotion for the Personality of Godhead has all the good qualities of the demigods. But one who is not a devotee of the Lord has only material qualifications that are of little value. This is because he is hovering on the mental plane and is certain to be attracted by the glaring material energy." (Bhāg. 5.18.12) Citizens under the guidance of a Kṛṣṇa conscious king will become devotees, and then there will be no need to enact new laws every day to reform the way of life in the state. If the citizens are trained to become devotees, they will automatically become peaceful and honest, and if they are guided by a devoted king advised by devotees, the state will not be in the material world but in the spiritual world. All the states of the world should therefore follow the ideal of the rule or administration of Mahārāja Ambarīṣa, as described here.
TEXT 22
īje 'śvamedhair adhiyajñam īśvaraṁ
mahā-vibhūtyopacitāṅga-dakṣiṇaiḥ
tatair vasiṣṭhāsita-gautamādibhir
dhanvany abhisrotam asau sarasvatīm
SYNONYMS
īje-worshiped; aśvamedhaiḥ-by performing the horse sacrifice yajñas; adhiyajñam-to satisfy the master of all yajñas; īśvaram-the Supreme Personality of Godhead; mahā-vibhūtyā-with great opulence; upacita-aṅga-dakṣiṇaiḥ-with all prescribed paraphernalia and contributions of dakṣiṇā to the brāhmaṇas; tataiḥ-executed; vasiṣṭha-asita-gautama-ādibhiḥ-by such brāhmaṇas as Vasiṣṭha, Asita and Gautama; dhanvani-in the desert; abhisrotam-inundated by the water of the river; asau-Mahārāja Ambarīṣa; sarasvatīm-on the bank of the Sarasvatī.
In desert countries where there flowed the River Sarasvatī, Mahārāja Ambarīṣa performed great sacrifices like the aśvamedha-yajña and thus satisfied the master of all yajñas, the Supreme Personality of Godhead. Such sacrifices were performed with great opulence and suitable paraphernalia and with contributions of dakṣiṇā to the brāhmaṇas, who were supervised by great personalities like Vasiṣṭha, Asita and Gautama, representing the king, the performer of the sacrifices.
When one performs ritualistic sacrifices as prescribed in the Vedas, one needs expert brāhmaṇas known as yājñika-brāhmaṇas. In Kali-yuga, however, there is a scarcity of such brāhmaṇas. Therefore in Kali-yuga the sacrifice recommended in śāstra is saṅkīrtana-yajña (yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ [SB 11.5.32]). Instead of spending money unnecessarily on performing yajñas impossible to perform in this age of Kali because of the scarcity of yājñika-brāhmaṇas, one who is intelligent performs saṅkīrtana-yajña. Without properly performed yajñas to satisfy the Supreme Personality of Godhead, there will be scarcity of rain (yajñād bhavati parjanyaḥ [Bg. 3.14]). Therefore the performance of yajña is essential. Without yajña there will be a scarcity of rain, and because of this scarcity, no food grains will be produced, and there will be famines. It is the duty of the king, therefore, to perform different types of yajñas, such as the aśvamedha-yajña, to maintain the production of food grains. Annād bhavanti bhūtāni. Without food grains, both men and animals will starve. Therefore yajña is necessary for the state to perform because by yajña the people in general will be fed sumptuously. The brāhmaṇas and yājñika priests should be sufficiently paid for their expert service. This payment is called dakṣiṇā. Ambarīṣa Mahārāja, as the head of the state, performed all these yajñas through great personalities like Vasiṣṭha, Gautama and Asita. Personally, however, he was engaged in devotional service, as mentioned before (sa vai manaḥ kṛṣṇa-padāravindayoḥ). The king or head of state must see that things go on well under proper guidance, and he must be an ideal devotee, as exemplified by Mahārāja Ambarīṣa. It is the duty of the king to see that food grains are produced even in desert countries, what to speak of elsewhere.
TEXT 23
yasya kratuṣu gīrvāṇaiḥ
sadasyā ṛtvijo janāḥ
tulya-rūpāś cānimiṣā
vyadṛśyanta suvāsasaḥ
SYNONYMS
yasya-of whom (Mahārāja Ambarīṣa); kratuṣu-in sacrifices (performed by him); gīrvāṇaiḥ-with the demigods; sadasyāḥ-members for executing the sacrifice; ṛtvijaḥ-the priests; janāḥ-and other expert men; tulya-rūpāḥ-appearing exactly like; ca-and; animiṣāḥ-with unblinking eyes like those of the demigods; vyadṛśyanta-being seen; su-vāsasaḥ-well dressed with valuable garments.
In the sacrifice arranged by Mahārāja Ambarīṣa, the members of the assembly and the priests [especially hotā, udgātā, brahmā and adhvaryu] were gorgeously dressed, and they all looked exactly like demigods. They eagerly saw to the proper performance of the yajña.
TEXT 24
svargo na prārthito yasya
manujair amara-priyaḥ
śṛṇvadbhir upagāyadbhir
uttamaśloka-ceṣṭitam
SYNONYMS
svargaḥ-life in the heavenly planets; na-not; prārthitaḥ-a subject for aspiration; yasya-of whom (Ambarīṣa Mahārāja); manujaiḥ-by the citizens; amara-priyaḥ-very dear even to the demigods; śṛṇvadbhiḥ-who were accustomed to hear; upagāyadbhiḥ-and accustomed to chant; uttamaśloka-of the Supreme Personality of Godhead; ceṣṭitam-about the glorious activities.
The citizens of the state of Mahārāja Ambarīṣa were accustomed to chanting and hearing about the glorious activities of the Personality of Godhead. Thus they never aspired to be elevated to the heavenly planets, which are extremely dear even to the demigods.
A pure devotee who has been trained in the practice of chanting and hearing the holy name of the Lord and His fame, qualities, form, paraphernalia and so on is never interested in elevation to the heavenly planets, even though such places are extremely dear even to the demigods.
nārāyaṇa-parāḥ sarve
na kutaścana bibhyati
svargāpavarga-narakeṣv
api tulyārtha-darśinaḥ
"Devotees solely engaged in the devotional service of the Supreme Personality of Godhead, Nārāyaṇa, never fear any condition of life. The heavenly planets, liberation and the hellish planets are all the same to a devotee." (Bhāg. 6.17.28) A devotee is always situated in the spiritual world. Therefore he does not desire anything. He is known as akāma, or desireless, because he has nothing to desire except to render transcendental loving service to the Supreme Personality of Godhead. Because Mahārāja Ambarīṣa was a most exalted devotee of the Lord, he trained his subjects in such a way that the citizens in his state were not interested in anything material, including even the happiness of the heavenly planets.
TEXT 25
saṁvardhayanti yat kāmāḥ
svārājya-paribhāvitāḥ
durlabhā nāpi siddhānāṁ
mukundaṁ hṛdi paśyataḥ
SYNONYMS
saṁvardhayanti-increase happiness; yat-because; kāmāḥ-such aspirations; svā-rājya-situated in his own constitutional position of rendering service to the Lord; paribhāvitāḥ-saturated with such aspirations; durlabhāḥ-very rarely obtained; na-not; api-also; siddhānām-of the great mystics; mukundam-Kṛṣṇa, the Supreme Personality of Godhead; hṛdi-within the core of the heart; paśyataḥ-persons always accustomed to seeing Him.
Those who are saturated with the transcendental happiness of rendering service to the Supreme Personality of Godhead are uninterested even in the achievements of great mystics, for such achievements do not enhance the transcendental bliss felt by a devotee who always thinks of Kṛṣṇa within the core of his heart.
A pure devotee is uninterested not only in elevation to the higher planetary systems but even in the perfections of mystic yoga. Real perfection is devotional service. The happiness derived from merging in the impersonal Brahman and the happiness derived from the eight perfections of mystic yoga (aṇimā, laghimā, prāpti and so on) do not give any pleasure to the devotee. As stated by Śrīla Prabodhānanda Sarasvatī:
kaivalyaṁ narakāyate tridaśa-pūr ākāśa-puṣpāyate
durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate
viśvaṁ pūrṇa-sukhāyate vidhi-mahendrādiś ca kīṭāyate
yat kāruṇya-kaṭākṣa-vaibhavavatāṁ taṁ gauram eva stumaḥ
(Caitanya-candrāmṛta 5)
When a devotee has achieved the position of rendering transcendental loving service to the Lord through the mercy of Lord Caitanya, he thinks the impersonal Brahman to be no better than hell, and he regards material happiness in the heavenly planets to be like a will-o'-the-wisp. As far as the perfection of mystic powers is concerned, a devotee compares it to a venomous snake with no teeth. A mystic yogī is especially concerned with controlling the senses, but because the senses of a devotee are engaged in the service of the Lord (hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc. Madhya 19.170]) there is no need for separate control of the senses. For those who are materially engaged, control of the senses is required, but a devotee's senses are all engaged in the service of the Lord, which means that they are already controlled. paraṁ dṛṣṭvā nivartate (Bg. 2.59). A devotee's senses are not attracted by material enjoyment. And even though the material world is full of misery, the devotee considers this material world to be also spiritual because everything is engaged in the service of the Lord. The difference between the spiritual world and material world is the mentality of service. Nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. When there is no mentality of service to the Supreme Personality of Godhead, one's activities are material.
prāpañci-katayā buddhyā
hari-sambandhi-vastunaḥ
mumukṣubhiḥ parityāgo
vairāgyaṁ phalgu kathyate
(Bhakti-rasāmṛta-sindhu 1.2.256)
That which is not engaged in the service of the Lord is material, and nothing thus engaged should be given up. In the construction of a high skyscraper and the construction of a temple, there may be the same enthusiasm, but the endeavors are different, for one is material and the other spiritual. Spiritual activities should not be confused with material activities and given up. Nothing connected with Hari, the Supreme Personality of Godhead, is material. A devotee who considers all this is always situated in spiritual activities, and therefore he is no longer attracted by material activities (paraṁ dṛṣṭvā nivartate).
TEXT 26
sa itthaṁ bhakti-yogena
tapo-yuktena pārthivaḥ
sva-dharmeṇa hariṁ prīṇan
sarvān kāmān śanair jahau
SYNONYMS
saḥ-he (Ambarīṣa Mahārāja); ittham-in this way; bhakti-yogena-by performing transcendental loving service to the Lord; tapaḥ-yuktena-which is simultaneously the best process of austerity; pārthivaḥ-the King; sva-dharmeṇa-by his constitutional activities; harim-unto the Supreme Lord; prīṇan-satisfying; sarvān-all varieties of; kāmān-material desires; śanaiḥ-gradually; jahau-gave up.
The king of this planet, Mahārāja Ambarīṣa, thus performed devotional service to the Lord and in this endeavor practiced severe austerity. Always satisfying the Supreme Personality of Godhead by his constitutional activities, he gradually gave up all material desires.
Severe austerities in the practice of devotional service are of many varieties. For example, in worshiping the Deity in the temple there are certainly laborious activities. Śrī-vigrahārādhana-nitya-nānā śṛṅgāra-tan-mandira-mārjanādau . One must decorate the Deity, cleanse the temple, bring water from the Ganges and Yamunā, continue the routine work, perform ārati many times, prepare first-class food for the Deity, prepare dresses and so on. In this way, one must constantly be engaged in various activities, and the hard labor involved is certainly an austerity. Similarly, the hard labor involved in preaching, preparing literature, preaching to atheistic men and distributing literature door to door is of course an austerity (tapo-yuktena). Tapo divyaṁ putrakā. Such austerity is necessary. Yena sattvaṁ śuddhyet. By such austerity in devotional service, one is purified of material existence (kāmān śanair jahau). Indeed, such austerity leads one to the constitutional position of devotional service. In this way one can give up material desires, and as soon as one is freed from material desires, he is free from the repetition of birth and death, old age and disease.
TEXT 27
gṛheṣu dāreṣu suteṣu bandhuṣu
dvipottama-syandana-vāji-vastuṣu
akṣayya-ratnābharaṇāmbarādiṣv
ananta-kośeṣv akarod asan-matim
SYNONYMS
gṛheṣu-in the homes; dāreṣu-in wives; suteṣu-in children; bandhuṣu-in friends and relatives; dvipa-uttama-in the best of powerful elephants; syandana-in nice chariots; vāji-in first-class horses; vastuṣu-in all such things; akṣayya-whose value never decreases; ratna-in jewels; ābharaṇa-in ornaments; ambara-ādiṣu-in such dresses and ornaments; ananta-kośeṣu-in an inexhaustible treasury; akarot-accepted; asat-matim-no attachment.
Mahārāja Ambarīṣa gave up all attachment to household affairs, wives, children, friends and relatives, to the best of powerful elephants, to beautiful chariots, carts, horses and inexhaustible jewels, and to ornaments, garments and an inexhaustible treasury. He gave up attachment to all of them, regarding them as temporary and material.
Anāsaktasya viṣayān yathārham upayuñjataḥ. Material possessions can be accepted as far as they can be used in devotional service. Ānukūlyena kṛṣṇānuśīlanam. Ānukūlyasya saṅkalpaḥ prātikūlyasya varjanam. In preaching, many things considered material are needed. A devotee should not have any attachment for such material involvements as house, wife, children, friends and cars. Mahārāja Ambarīṣa, for example, had all such things, but he was not attached to them. This is the effect of bhakti-yoga. Bhaktiḥ pareśānubhavo viraktir anyatra ca (Bhāg. 11.2.42). One who is advanced in devotional service has no attachment for material things for sense enjoyment, but for preaching, to spread the glories of the Lord, he accepts such things without attachment. Anāsaktasya viṣayān yathārham upayuñjataḥ. Everything can be used to the extent that it can be engaged in Kṛṣṇa's service.
TEXT 28
tasmā adād dhariś cakraṁ
pratyanīka-bhayāvaham
ekānta-bhakti-bhāvena
prīto bhaktābhirakṣaṇam
SYNONYMS
tasmai-unto him (Ambarīṣa Mahārāja); adāt-gave; hariḥ-the Supreme Personality of Godhead; cakram-His disc; pratyanīka-bhaya-āvaham-the Lord's disc, which was extremely fearful to the enemies of the Lord and His devotees; ekānta-bhakti-bhāvena-because of his performing unalloyed devotional service; prītaḥ-the Lord being so pleased; bhakta-abhirakṣaṇam-for the protection of His devotees.
Being very pleased by the unalloyed devotion of Mahārāja Ambarīṣa, the Supreme Personality of Godhead gave the King His disc, which is fearful to enemies and which always protects the devotee from enemies and adversities.
A devotee, being always engaged in the service of the Lord, may not be expert in self-defense, but because a devotee fully depends on the lotus feet of the Supreme Personality of Godhead, he is always sure of protection by the Lord. Prahlāda Mahārāja said:
naivodvije para duratyaya-vaitaraṇyās
tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ
(Bhāg. 7.9.43)
A devotee is always merged in the ocean of the transcendental bliss of rendering service to the Lord. Therefore he is not at all afraid of any adverse situation in the material world. The Lord also promises, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: "O Arjuna, you may declare to the world that the devotees of the Lord are never vanquished." (Bg. 9.31) For the protection of the devotees, Kṛṣṇa's disc, the Sudarśana cakra, is always ready. This disc is extremely fearful to the nondevotees (pratyanīka-bhayāvaham). Therefore although Mahārāja Ambarīṣa was fully engaged in devotional service, his kingdom was free of all fear of adversity.
TEXT 29
ārirādhayiṣuḥ kṛṣṇaṁ
mahiṣyā tulya-śīlayā
yuktaḥ sāṁvatsaraṁ vīro
dadhāra dvādaśī-vratam
SYNONYMS
ārirādhayiṣuḥ-aspiring to worship; kṛṣṇam-the Supreme Lord, Kṛṣṇa; mahiṣyā-with his queen; tulya-śīlayā-who was equally as qualified as Mahārāja Ambarīṣa; yuktaḥ-together; sāṁvatsaram-for one year; vīraḥ-the King; dadhāra-accepted; dvādaśī-vratam-the vow for observing Ekādaśī and Dvādaśī.
To worship Lord Kṛṣṇa, Mahārāja Ambarīṣa, along with his queen, who was equally qualified, observed the vow of Ekādaśī and Dvādaśī for one year.
To observe Ekādaśī-vrata and Dvādaśī-vrata means to please the Supreme Personality of Godhead. Those interested in advancing in Kṛṣṇa consciousness must observe Ekādaśī-vrata regularly. Mahārāja Ambarīṣa's queen was equally as qualified as the King. Therefore it was possible for Mahārāja Ambarīṣa to engage his life in household affairs. In this regard, the word tulya-śīlayā is very significant. Unless a wife is equally as qualified as her husband, household affairs are very difficult to continue. Cāṇakya Paṇḍita advises that a person in such a situation should immediately give up household life and become a vānaprastha or sannyāsī:
mātā yasya gṛhe nāsti
bhāryā cāpriya-vādinī
araṇyaṁ tena gantavyaṁ
yathāraṇyaṁ tathā gṛham
A person who has no mother at home and whose wife is not agreeable with him should immediately go away to the forest. Because human life is meant for spiritual advancement only, one's wife must be helpful in this endeavor. Otherwise there is no need of household life.
TEXT 30
vratānte kārtike māsi
tri-rātraṁ samupoṣitaḥ
snātaḥ kadācit kālindyāṁ
hariṁ madhuvane 'rcayat
SYNONYMS
vrata-ante-at the end of observing the vow; kārtike-in the month of Kārtika (October–November); māsi-in that month; tri-rātram-for three nights; samupoṣitaḥ-after completely observing the fast; snātaḥ-after bathing; kadācit-once upon a time; kālindyām-on the bank of the Yamunā; harim-unto the Supreme Personality of Godhead; madhuvane-in that part of the Vṛndāvana area known as Madhuvana; arcayat-worshiped the Lord.
In the month of Kārtika, after observing that vow for one year, after observing a fast for three nights and after bathing in the Yamunā, Mahārāja Ambarīṣa worshiped the Supreme Personality of Godhead, Hari, in Madhuvana.
TEXTS 31–32
mahābhiṣeka-vidhinā
sarvopaskara-sampadā
abhiṣicyāmbarākalpair
gandha-mālyārhaṇādibhiḥ
tad-gatāntara-bhāvena
pūjayām āsa keśavam
brāhmaṇāṁś ca mahā-bhāgān
siddhārthān api bhaktitaḥ
SYNONYMS
mahā-abhiṣeka-vidhinā-by the regulative principles for bathing the Deity; sarva-upaskara-sampadā-by all the paraphernalia for worshiping the Deity; abhiṣicya-after bathing; ambara-ākalpaiḥ-with nice clothing and ornaments; gandha-mālya-with fragrant flower garlands; arhaṇa-ādibhiḥ-and with other paraphernalia to worship the Deity; tat-gata-antara-bhāvena-his mind saturated with devotional service; pūjayām āsa-he worshiped; keśavam-unto Kṛṣṇa; brāhmaṇān ca-and the brāhmaṇas; mahā-bhāgān-who were greatly fortunate; siddha-arthān-self-satisfied, without waiting for any worship; api-even; bhaktitaḥ-with great devotion.
Following the regulative principles of mahābhiṣeka, Mahārāja Ambarīṣa performed the bathing ceremony for the Deity of Lord Kṛṣṇa with all paraphernalia, and then he dressed the Deity with fine clothing, ornaments, fragrant flower garlands and other paraphernalia for worship of the Lord. With attention and devotion, he worshiped Kṛṣṇa and all the greatly fortunate brāhmaṇas who were free from material desires.
TEXTS 33–35
gavāṁ rukma-viṣāṇīnāṁ
rūpyāṅghrīṇāṁ suvāsasām
payaḥśīla-vayo-rūpa-
vatsopaskara-sampadām
prāhiṇot sādhu-viprebhyo
gṛheṣu nyarbudāni ṣaṭ
bhojayitvā dvijān agre
svādv annaṁ guṇavattamam
labdha-kāmair anujñātaḥ
pāraṇāyopacakrame
tasya tarhy atithiḥ sākṣād
durvāsā bhagavān abhūt
SYNONYMS
gavām-cows; rukma-viṣāṇīnām-whose horns were covered with gold plate; rūpya-aṅghrīṇām-whose hooves were covered with silver plate; su-vāsasām-very nicely decorated with garments; payaḥ-śīla-with full milk bags; vayaḥ-young; rūpa-beautiful; vatsa-upaskara-sampadām-with nice calves; prāhiṇot-gave in charity; sādhu-viprebhyaḥ-unto the brāhmaṇas and saintly persons; gṛheṣu-(who arrived) in his house; nyarbudāni-ten crores (one hundred million); ṣaṭ-six times; bhojayitvā-feeding them; dvijān agre-first the brāhmaṇas; svādu annam-very tasteful eatables; guṇavat-tamam-highly delicious; labdha-kāmaiḥ-by those brāhmaṇas, being fully satisfied; anujñātaḥ-by their permission; pāraṇāya-for completing the Dvādaśī; upacakrame-was just about to observe the final ceremony; tasya-of him (Ambarīṣa); tarhi-immediately; atithiḥ-unwanted or uncalled-for guest; sākṣāt-directly; durvāsāḥ-the great mystic Durvāsā; bhagavān-very powerful; abhūt-appeared on the scene as a guest.
Thereafter, Mahārāja Ambarīṣa satisfied all the guests who arrived at his house, especially the brāhmaṇas. He gave in charity sixty crores of cows whose horns were covered with gold plate and whose hooves were covered with silver plate. All the cows were well decorated with garments and had full milk bags. They were mild-natured, young and beautiful and were accompanied by their calves. After giving these cows, the King first sumptuously fed all the brāhmaṇas, and when they were fully satisfied, he was about to observe the end of Ekādaśī, with their permission, by breaking the fast. Exactly at that time, however, Durvāsā Muni, the great and powerful mystic, appeared on the scene as an uninvited guest.
TEXT 36
tam ānarcātithiṁ bhūpaḥ
pratyutthānāsanārhaṇaiḥ
yayāce 'bhyavahārāya
pāda-mūlam upāgataḥ
SYNONYMS
tam-unto him (Durvāsā); ānarca-worshiped; atithim-although an uninvited guest; bhūpaḥ-the King (Ambarīṣa); pratyutthāna-by standing up; āsana-by offering a seat; arhaṇaiḥ-and by paraphernalia for worship; yayāce-requested; abhyavahārāya-for eating; pāda-mūlam-at the root of his feet; upāgataḥ-fell down.
After standing up to receive Durvāsā Muni, King Ambarīṣa offered him a seat and paraphernalia of worship. Then, sitting at his feet, the King requested the great sage to eat.
TEXT 37
pratinandya sa tāṁ yācñāṁ
kartum āvaśyakaṁ gataḥ
nimamajja bṛhad dhyāyan
kālindī-salile śubhe
SYNONYMS
pratinandya-gladly accepting; saḥ-Durvāsā Muni; tām-that; yācñām-request; kartum-to perform; āvaśyakam-the necessary ritualistic ceremonies; gataḥ-went; nimamajja-dipped his body in the water; bṛhat-the Supreme Brahman; dhyāyan-meditating on; kālindī-of the Yamunā; salile-in the water; śubhe-very auspicious.
Durvāsā Muni gladly accepted the request of Mahārāja Ambarīṣa, but to perform the regulative ritualistic ceremonies he went to the River Yamunā. There he dipped into the water of the auspicious Yamunā and meditated upon the impersonal Brahman.
TEXT 38
muhūrtārdhāvaśiṣṭāyāṁ
dvādaśyāṁ pāraṇaṁ prati
cintayām āsa dharma-jño
dvijais tad-dharma-saṅkaṭe
SYNONYMS
muhūrta-ardha-avaśiṣṭāyām-was remaining only for half a moment; dvādaśyām-when the Dvādaśī day; pāraṇam-the breaking of the fast; prati-to observe; cintayām āsa-began to think about; dharma-jñaḥ-one who knows the principles of religion; dvijaiḥ-by the brāhmaṇas; tat-dharma-concerning that religious principle; saṅkaṭe-in such a dangerous condition.
In the meantime, only a muhūrta of the Dvādaśī day was left on which to break the fast. Consequently, it was imperative that the fast be broken immediately. In this dangerous situation, the King consulted learned brāhmaṇas.
TEXTS 39–40
brāhmaṇātikrame doṣo
dvādaśyāṁ yad apāraṇe
yat kṛtvā sādhu me bhūyād
adharmo vā na māṁ spṛśet
ambhasā kevalenātha
kariṣye vrata-pāraṇam
āhur ab-bhakṣaṇaṁ viprā
hy aśitaṁ nāśitaṁ ca tat
SYNONYMS
brāhmaṇa-atikrame-in surpassing the rules of respect to the brāhmaṇas; doṣaḥ-there is a fault; dvādaśyām-on the Dvādaśī day; yat-because; apāraṇe-in not breaking the fast in due time; yat kṛtvā-after doing which action; sādhu-what is auspicious; me-unto me; bhūyāt-may so become; adharmaḥ-what is irreligious; vā-either; na-not; mām-unto me; spṛśet-may touch; ambhasā-by water; kevalena-only; atha-therefore; kariṣye-I shall execute; vrata-pāraṇam-the completion of the vow; āhuḥ-said; ap-bhakṣaṇam-drinking water; viprāḥ-O brāhmaṇas; hi-indeed; aśitam-eating; na aśitam ca-as well as not eating; tat-such an action.
The King said: "To transgress the laws of respectful behavior toward the brāhmaṇas is certainly a great offense. On the other hand, if one does not observe the breaking of the fast within the time of Dvādaśī, there is a flaw in one's observance of the vow. Therefore, O brāhmaṇas, if you think that it will be auspicious and not irreligious, I shall break the fast by drinking water." In this way, after consulting with the brāhmaṇas, the King reached this decision, for according to brahminical opinion, drinking water may be accepted as eating and also as not eating.
When Mahārāja Ambarīṣa, in his dilemma, consulted the brāhmaṇas about whether he should break the fast or wait for Durvāsā Muni, apparently they could not give a definite answer about what to do. A Vaiṣṇava, however, is the most intelligent personality. Therefore Mahārāja Ambarīṣa himself decided, in the presence of the brāhmaṇas, that he would drink a little water, for this would confirm that the fast was broken but would not transgress the laws for receiving a brāhmaṇa. In the Vedas it is said, apo 'śnāti tan naivāśitaṁ naivānaśitam. This Vedic injunction declares that the drinking of water may be accepted as eating or as not eating. Sometimes in our practical experience we see that some political leader adhering to satyāgraha will not eat but will drink water. Considering that drinking water would not be eating, Mahārāja Ambarīṣa decided to act in this way.
TEXT 41
ity apaḥ prāśya rājarṣiś
cintayan manasācyutam
pratyacaṣṭa kuru-śreṣṭha
dvijāgamanam eva saḥ
SYNONYMS
iti-thus; apaḥ-water; prāśya-after drinking; rājarṣiḥ-the great King Ambarīṣa; cintayan-meditating upon; manasā-by the mind; acyutam-the Supreme Personality of Godhead; pratyacaṣṭa-began to wait; kuru-śreṣṭha-O best of the Kuru kings; dvija-āgamanam-the return of Durvāsā Muni, the great mystic brāhmaṇa; eva-indeed; saḥ-the King.
O best of the Kuru dynasty, after he drank some water, King Ambarīṣa, meditating upon the Supreme Personality of Godhead within his heart, waited for the return of the great mystic Durvāsā Muni.
TEXT 42
durvāsā yamunā-kūlāt
kṛtāvaśyaka āgataḥ
rājñābhinanditas tasya
bubudhe ceṣṭitaṁ dhiyā
SYNONYMS
durvāsāḥ-the great sage; yamunā-kūlāt-from the bank of the River Yamunā; kṛta-had been performed; āvaśyakaḥ-he by whom the necessary ritualistic ceremonies; āgataḥ-returned; rājñā-by the King; abhinanditaḥ-being well received; tasya-his; bubudhe-could understand; ceṣṭitam-performance; dhiyā-by intelligence.
After executing the ritualistic ceremonies to be performed at noon, Durvāsā returned from the bank of the Yamunā. The King received him well, offering all respects, but Durvāsā Muni, by his mystic power, could understand that King Ambarīṣa had drunk water without his permission.
TEXT 43
manyunā pracalad-gātro
bhru-kuṭī-kuṭilānanaḥ
bubhukṣitaś ca sutarāṁ
kṛtāñjalim abhāṣata
SYNONYMS
manyunā-agitated by great anger; pracalat-gātraḥ-his body trembling; bhru-kuṭī-by the eyebrows; kuṭila-curved; ānanaḥ-face; bubhukṣitaḥ ca-and hungry at the same time; sutarām-very much; kṛta-añjalim-to Ambarīṣa Mahārāja, who stood there with folded hands; abhāṣata-he addressed.
Still hungry, Durvāsā Muni, his body trembling, his face curved and his eyebrows crooked in a frown, angrily spoke as follows to King Ambarīṣa, who stood before him with folded hands.
TEXT 44
aho asya nṛ-śaṁsasya
śriyonmattasya paśyata
dharma-vyatikramaṁ viṣṇor
abhaktasyeśa-māninaḥ
SYNONYMS
aho-alas; asya-of this man; nṛ-śaṁsasya-who is so cruel; śriyā unmattasya-puffed up because of great opulence; paśyata-everyone just see; dharma-vyatikramam-the transgression of the regulative principles of religion; viṣṇoḥ abhaktasya-who is not a devotee of Lord Viṣṇu; īśa-māninaḥ-considering himself the Supreme Lord, independent of everything.
Alas, just see the behavior of this cruel man! He is not a devotee of Lord Viṣṇu. Being proud of his material opulence and his position, he considers himself God. Just see how he has transgressed the laws of religion.
Śrīla Viśvanātha Cakravartī Ṭhākura has diverted the entire meaning of this verse as spoken by Durvāsā Muni. Durvāsā Muni used the word nṛ-śaṁsasya to indicate that the King was cruel, but Viśvanātha Cakravartī Ṭhākura interprets it to mean that the King's character was glorified by all the local people. He says that the word nṛ means "by all the local people" and that śaṁsasya means "of he (Ambarīṣa) whose character was glorified." Similarly, one who is very rich becomes mad because of his wealth and is therefore called śriyā-unmattasya, but Śrīla Viśvanātha Cakravartī Ṭhākura interprets these words to mean that although Mahārāja Ambarīṣa was such an opulent king, he was not mad after money, for he had already surpassed the madness of material opulence. Similarly, the word īśa-māninaḥ is interpreted to mean that he was so respectful to the Supreme Personality of Godhead that he did not transgress the laws for observing Ekādaśī-pāraṇa, despite the thinking of Durvāsā Muni, for he only took water. In this way, Śrīla Viśvanātha Cakravartī Ṭhākura has supported Ambarīṣa Mahārāja and all his activities.
TEXT 45
yo mām atithim āyātam
ātithyena nimantrya ca
adattvā bhuktavāṁs tasya
sadyas te darśaye phalam
SYNONYMS
yaḥ-this man who; mām-unto me; atithim-who, being an uninvited guest; āyātam-had come here; ātithyena-with the reception of a guest; nimantrya-after inviting me; ca-also; adattvā-without giving (food); bhuktavān-has himself eaten; tasya-of him; sadyaḥ-immediately; te-of you; darśaye-I shall show; phalam-the result.
Mahārāja Ambarīṣa, you have invited me to eat as a guest, but instead of feeding me, you yourself have eaten first. Because of your misbehavior, I shall show you something to punish you.
A devotee cannot be defeated by a so-called mystic yogī. This will be proved by the failure of Durvāsā Muni's endeavor to chastise Mahārāja Ambarīṣa. Harāv abhaktasya kuto mahad-guṇāḥ (Bhāg. 5.18.12). One who is not a pure devotee of the Supreme Lord has no good qualifications, however great a mystic, philosopher or fruitive worker he may be. Only a devotee emerges victorious in all circumstances, as will be shown in this incident involving the rivalry between Durvāsā and Mahārāja Ambarīṣa.
TEXT 46
evaṁ bruvāṇa utkṛtya
jaṭāṁ roṣa-pradīpitaḥ
tayā sa nirmame tasmai
kṛtyāṁ kālānalopamām
SYNONYMS
evam-thus; bruvāṇaḥ-speaking (Durvāsā Muni); utkṛtya-uprooting; jaṭām-a bunch of hair; roṣa-pradīpitaḥ-being reddish because he was very angry; tayā-by that bunch of hair from his head; saḥ-Durvāsā Muni; nirmame-created; tasmai-to punish Mahārāja Ambarīṣa; kṛtyām-a demon; kāla-anala-upamām-appearing just like the blazing fire of devastation.
As Durvāsā Muni said this, his face became red with anger. Uprooting a bunch of hair from his head, he created a demon resembling the blazing fire of devastation to punish Mahārāja Ambarīṣa.
TEXT 47
tām āpatantīṁ jvalatīm
asi-hastāṁ padā bhuvam
vepayantīṁ samudvīkṣya
na cacāla padān nṛpaḥ
SYNONYMS
tām-that (demon); āpatantīm-coming forward to attack him; jvalatīm-blazing like fire; asi-hastām-with a trident in his hand; padā-with his footstep; bhuvam-the surface of the earth; vepayantīm-causing to tremble; samudvīkṣya-seeing him perfectly; na-not; cacāla-moved; padāt-from his place; nṛpaḥ-the King.
Taking a trident in his hand and making the surface of the earth tremble with his footsteps, that blazing creature came before Mahārāja Ambarīṣa. But the King, upon seeing him, was not at all disturbed and did not move even slightly from his position.
Nārāyaṇa-parāḥ sarve na kutaścana bibhyati (Bhāg. 6.17.28). A pure devotee of Nārāyaṇa is never afraid of any material danger. There are many examples of devotees such as Prahlāda Mahārāja, who was tortured by his father but was not at all afraid, although he was only a five-year-old boy. Therefore, following the examples of Ambarīṣa Mahārāja and Prahlāda Mahārāja, a devotee should learn how to tolerate all such awkward positions in this world. Devotees are often tortured by nondevotees, yet the pure devotee, depending fully on the mercy of the Supreme Personality of Godhead, is never disturbed by such inimical activities.
TEXT 48
prāg diṣṭaṁ bhṛtya-rakṣāyāṁ
puruṣeṇa mahātmanā
dadāha kṛtyāṁ tāṁ cakraṁ
kruddhāhim iva pāvakaḥ
SYNONYMS
prāk diṣṭam-as previously arranged; bhṛtya-rakṣāyām-for the protection of his servants; puruṣeṇa-by the Supreme Person; mahā-ātmanā-by the Supersoul; dadāha-burnt to ashes; kṛtyām-that created demon; tām-him; cakram-the disc; kruddha-angry; ahim-a serpent; iva-like; pāvakaḥ-fire.
As fire in the forest immediately burns to ashes an angry snake, so, by the previous order of the Supreme Personality of Godhead, His disc, the Sudarśana cakra, immediately burnt to ashes the created demon to protect the Lord's devotee.
As a pure devotee, Mahārāja Ambarīṣa, although in such danger, did not move an inch from his position, nor did he request the Supreme Personality of Godhead to give him protection. He was fixed in understanding, and it was certain that he was simply thinking of the Supreme Personality of Godhead in the core of his heart. A devotee is never fearful of his death, for he meditates on the Supreme Personality of Godhead always, not for any material profit, but as his duty. The Lord, however, knows how to protect His devotee. As indicated by the words prāg diṣṭam, the Lord knew everything. Therefore, before anything happened, He had already arranged for His cakra to protect Mahārāja Ambarīṣa. This protection is offered to a devotee even from the very beginning of his devotional service. Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (Bg. 9.31). If one simply begins devotional service, he is immediately protected by the Supreme Personality of Godhead. This is also confirmed in Bhagavad-gītā (18.66): ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi. Protection begins immediately. The Lord is so kind and merciful that He gives the devotee proper guidance and all protection, and thus the devotee very peacefully makes solid progress in Kṛṣṇa consciousness without outward disturbances. A serpent may be very angry and ready to bite, but the furious snake is helpless when faced by a blazing fire in the forest. Although an enemy of a devotee may be very strong, he is compared to an angry serpent before the fire of devotional service.
TEXT 49
tad-abhidravad udvīkṣya
sva-prayāsaṁ ca niṣphalam
durvāsā dudruve bhīto
dikṣu prāṇa-parīpsayā
SYNONYMS
tat-of that disc; abhidravat-moving toward him; udvīkṣya-after seeing; sva-prayāsam-his own attempt; ca-and; niṣphalam-having failed; durvāsāḥ-Durvāsā Muni; dudruve-began to run; bhītaḥ-full of fear; dikṣu-in every direction; prāṇa-parīpsayā-with a desire to save his life.
Upon seeing that his own attempt had failed and that the Sudarśana cakra was moving toward him, Durvāsā Muni became very frightened and began to run in all directions to save his life.
TEXT 50
tam anvadhāvad bhagavad-rathāṅgaṁ
dāvāgnir uddhūta-śikho yathāhim
tathānuṣaktaṁ munir īkṣamāṇo
guhāṁ vivikṣuḥ prasasāra meroḥ
SYNONYMS
tam-unto Durvāsā; anvadhāvat-began to follow; bhagavat-ratha-aṅgam-the disc appearing from the wheel of the Lord's chariot; dāva-agniḥ-like a forest fire; uddhūta-blazing high; śikhaḥ-having flames; yathā ahim-as it follows a snake; tathā-in the same way; anuṣaktam-as if touching Durvāsā Muni's back; muniḥ-the sage; īkṣamāṇaḥ-seeing like that; guhām-a cave; vivikṣuḥ-wanted to enter; prasasāra-began to move quickly; meroḥ-of Meru Mountain.
As the blazing flames of a forest fire pursue a snake, the disc of the Supreme Personality of Godhead began following Durvāsā Muni. Durvāsā Muni saw that the disc was almost touching his back, and thus he ran very swiftly, desiring to enter a cave of Sumeru Mountain.
TEXT 51
diśo nabhaḥ kṣmāṁ vivarān samudrān
lokān sapālāṁs tridivaṁ gataḥ saḥ
yato yato dhāvati tatra tatra
sudarśanaṁ duṣprasahaṁ dadarśa
SYNONYMS
diśaḥ-all directions; nabhaḥ-in the sky; kṣmām-on the surface of the earth; vivarān-within the holes; samudrān-within the seas; lokān-all places; sa-pālān-as well as their rulers; tridivam-the heavenly planets; gataḥ-gone; saḥ-Durvāsā Muni; yataḥ yataḥ-wheresoever; dhāvati-he went; tatra tatra-there, everywhere; sudarśanam-the disc of the Lord; duṣprasaham-extremely fearful; dadarśa-Durvāsā Muni saw.
Just to protect himself, Durvāsā Muni fled everywhere, in all directions-in the sky, on the surface of the earth, in caves, in the ocean, on different planets of the rulers of the three worlds, and even on the heavenly planets-but wherever he went he immediately saw following him the unbearable fire of the Sudarśana cakra.
TEXT 52
alabdha-nāthaḥ sa sadā kutaścit
santrasta-citto 'raṇam eṣamāṇaḥ
devaṁ viriñcaṁ samagād vidhātas
trāhy ātma-yone 'jita-tejaso mām
SYNONYMS
alabdha-nāthaḥ-without getting the shelter of a protector; saḥ-Durvāsā Muni; sadā-always; kutaścit-somewhere; santrasta-cittaḥ-with a fearful heart; araṇam-a person who can give shelter; eṣamāṇaḥ-seeking; devam-at last to the chief demigod; viriñcam-Lord Brahmā; samagāt-approached; vidhātaḥ-O my lord; trāhi-kindly protect; ātma-yone-O Lord Brahmā; ajita-tejasaḥ-from the fire released by Ajita, the Supreme Personality of Godhead; mām-unto me.
With a fearful heart, Durvāsā Muni went here and there seeking shelter, but when he could find no shelter, he finally approached Lord Brahmā and said, "O my lord, O Lord Brahmā, kindly protect me from the blazing Sudarśana cakra sent by the Supreme Personality of Godhead."
TEXTS 53–54
śrī-brahmovāca
sthānaṁ madīyaṁ saha-viśvam etat
krīḍāvasāne dvi-parārdha-saṁjñe
bhrū-bhaṅga-mātreṇa hi sandidhakṣoḥ
kālātmano yasya tirobhaviṣyati
ahaṁ bhavo dakṣa-bhṛgu-pradhānāḥ
prajeśa-bhūteśa-sureśa-mukhyāḥ
sarve vayaṁ yan-niyamaṁ prapannā
mūrdhnyārpitaṁ loka-hitaṁ vahāmaḥ
SYNONYMS
śrī-brahmā uvāca-Lord Brahmā said; sthānam-the place where I am; madīyam-my residence, Brahmaloka; saha-with; viśvam-the whole universe; etat-this; krīḍā-avasāne-at the end of the period for the pastimes of the Supreme Personality of Godhead; dvi-parārdha-saṁjñe-the time known as the end of a dvi-parārdha; bhrū-bhaṅga-mātreṇa-simply by the flicking of the eyebrows; hi-indeed; sandidhakṣoḥ-of the Supreme Personality of Godhead, when He desires to burn the whole universe; kāla-ātmanaḥ-of the form of destruction; yasya-of whom; tirobhaviṣyati-will be vanquished; aham-I; bhavaḥ-Lord Śiva; dakṣa-Prajāpati Dakṣa; bhṛgu-the great saint Bhṛgu; pradhānāḥ-and others headed by them; prajā-īśa-the controllers of the prajās; bhūta-īśa-the controllers of the living entities; sura-īśa-the controllers of the demigods; mukhyāḥ-headed by them; sarve-all of them; vayam-we also; yat-niyamam-whose regulative principle; prapannāḥ-are surrendered; mūrdhnyā arpitam-bowing our heads; loka-hitam-for the benefit of all living entities; vahāmaḥ-carry out the orders ruling over the living entities.
Lord Brahmā said: At the end of the dvi-parārdha, when the pastimes of the Lord come to an end, Lord Viṣṇu, by a flick of His eyebrows, vanquishes the entire universe, including our places of residence. Such personalities as me and Lord Śiva, as well as Dakṣa, Bhṛgu and similar great saints of which they are the head, and also the rulers of the living entities, the rulers of human society and the rulers of the demigods-all of us surrender to that Supreme Personality of Godhead, Lord Viṣṇu, bowing our heads, to carry out His orders for the benefit of all living entities.
In Bhagavad-gītā (10.34) it is said, mṛtyuḥ sama-haraś cāham: when the Supreme Personality of Godhead approaches as death, or the supreme controller of time, He takes everything away. In other words, all opulence, prestige and everything we possess is given by the Supreme Lord for some purpose. It is the duty of the surrendered soul to execute the orders of the Supreme. No one can disregard Him. Under the circumstances, Lord Brahmā refused to give shelter to Durvāsā Muni from the powerful Sudarśana cakra sent by the Lord.
TEXT 55
pratyākhyāto viriñcena
viṣṇu-cakropatāpitaḥ
durvāsāḥ śaraṇaṁ yātaḥ
śarvaṁ kailāsa-vāsinam
SYNONYMS
pratyākhyātaḥ-being refused; viriñcena-by Lord Brahmā; viṣṇu-cakra-upatāpitaḥ-being scorched by the blazing fire of Lord Viṣṇu's disc; durvāsāḥ-the great mystic named Durvāsā; śaraṇam-f or shelter; yātaḥ-went; śarvam-unto Lord Śiva; kailāsa-vāsinam-the resident of the place known as Kailāsa.
When Durvāsā, who was greatly afflicted by the blazing fire of the Sudarśana cakra, was thus refused by Lord Brahmā, he tried to take shelter of Lord Śiva, who always resides on his planet, known as Kailāsa.
TEXT 56
śrī-śaṅkara uvāca
vayaṁ na tāta prabhavāma bhūmni
yasmin pare 'nye 'py aja-jīva-kośāḥ
bhavanti kāle na bhavanti hīdṛśāḥ
sahasraśo yatra vayaṁ bhramāmaḥ
SYNONYMS
śrī-śaṅkaraḥ uvāca-Lord Śiva said; vayam-we; na-not; tāta-O my dear son; prabhavāmaḥ-sufficiently able; bhūmni-unto the great Supreme Personality of Godhead; yasmin-in whom; pare-in the Transcendence; anye-others; api-even; aja-Lord Brahmā; jīva-living entities; kośāḥ-the universes; bhavanti-can become; kāle-in due course of time; na-not; bhavanti-can become; hi-indeed; īdṛśāḥ-like this; sahasraśaḥ-many thousands and millions; yatra-wherein; vayam-all of us; bhramāmaḥ-are rotating.
Lord Śiva said: My dear son, I, Lord Brahmā and the other demigods, who rotate within this universe under the misconception of our greatness, cannot exhibit any power to compete with the Supreme Personality of Godhead, for innumerable universes and their inhabitants come into existence and are annihilated by the simple direction of the Lord.
There are innumerable universes in the material world, and there are innumerable Lord Brahmās, Lord Śivas and other demigods. All of them rotate within this material world under the supreme direction of the Personality of Godhead. Therefore no one is able to compete with the strength of the Lord. Lord Śiva also refused to protect Durvāsā, for Lord Śiva also was under the rays of the Sudarśana cakra sent by the Supreme Personality of Godhead.
TEXTS 57–59
ahaṁ sanat-kumāraś ca
nārado bhagavān ajaḥ
kapilo 'pāntaratamo
devalo dharma āsuriḥ
marīci-pramukhāś cānye
siddheśāḥ pāra-darśanāḥ
vidāma na vayaṁ sarve
yan-māyāṁ māyayāvṛtāḥ
tasya viśveśvarasyedaṁ
śastraṁ durviṣahaṁ hi naḥ
tam evaṁ śaraṇaṁ yāhi
haris te śaṁ vidhāsyati
SYNONYMS
aham-I; sanat-kumāraḥ ca-and the four Kumāras (Sanaka, Sanātana, Sanat-kumāra and Sananda); nāradaḥ-the heavenly sage Nārada; bhagavān ajaḥ-the supreme creature of the universe, Lord Brahmā; kapilaḥ-the son of Devahūti; apāntaratamaḥ-Vyāsadeva; devalaḥ-the great sage Devala; dharmaḥ-Yamarāja; āsuriḥ-the great saint Āsuri; marīci-the great saint Marīci; pramukhāḥ-headed by; ca-also; anye-others; siddha-īśāḥ-all of them perfect in their knowledge; pāra-darśanāḥ-they have seen the end of all knowledge; vidāmaḥ-can understand; na-not; vayam-all of us; sarve-totally; yat-māyām-the illusory energy of whom; māyayā-by that illusory energy; āvṛtāḥ-being covered; tasya-His; viśva-īśvarasya-of the Lord of the universe; idam-this; śastram-weapon (the disc); durviṣaham-even intolerable; hi-indeed; naḥ-of us; tam-to Him; evam-therefore; śaraṇam yāhi-go to take shelter; hariḥ-the Supreme Personality of Godhead; te-for you; śam-auspiciousness; vidhāsyati-certainly will perform.
Past, present and future are known to me [Lord Śiva], Sanat-kumāra, Nārada, the most revered Lord Brahmā, Kapila [the son of Devahūti], Apāntaratama [Lord Vyāsadeva], Devala, Yamarāja, Āsuri, Marīci and many saintly persons headed by him, as well as many others who have achieved perfection. Nonetheless, because we are covered by the illusory energy of the Lord, we cannot understand how expansive that illusory energy is. You should simply approach that Supreme Personality of Godhead to get relief, for this Sudarśana cakra is intolerable even to us. Go to Lord Viṣṇu. He will certainly be kind enough to bestow all good fortune upon you.
TEXT 60
tato nirāśo durvāsāḥ
padaṁ bhagavato yayau
vaikuṇṭhākhyaṁ yad adhyāste
śrīnivāsaḥ śriyā saha
SYNONYMS
tataḥ-thereafter; nirāśaḥ-disappointed; durvāsāḥ-the great mystic Durvāsā; padam-to the place; bhagavataḥ-of the Supreme Personality of Godhead, Viṣṇu; yayau-went; vaikuṇṭha-ākhyam-the place known as Vaikuṇṭha; yat-wherein; adhyāste-lives perpetually; śrīnivāsaḥ-Lord Viṣṇu; śriyā-with the goddess of fortune; saha-with.
Thereafter, being disappointed even in taking shelter of Lord Śiva, Durvāsā Muni went to Vaikuṇṭha-dhāma, where the Supreme Personality of Godhead, Nārāyaṇa, resides with His consort, the goddess of fortune.
TEXT 61
sandahyamāno 'jita-śastra-vahninā
tat-pāda-mūle patitaḥ savepathuḥ
āhācyutānanta sad-īpsita prabho
kṛtāgasaṁ māvahi viśva-bhāvana
SYNONYMS
sandahyamānaḥ-being burned by the heat; ajita-śastra-vahninā-by the blazing fire of the Supreme Personality of Godhead's weapon; tat-pāda-mūle-at His lotus feet; patitaḥ-falling down; sa-vepathuḥ-with trembling of the body; āha-said; acyuta-O my Lord, O infallible one; ananta-O You of unlimited prowess; sat-īpsita-O Lord desired by saintly persons; prabho-O Supreme; kṛta-āgasam-the greatest offender; mā-to me; avahi-give protection; viśva-bhāvana-O well-wisher of the whole universe.
Durvāsā Muni, the great mystic, scorched by the heat of the Sudarśana cakra, fell at the lotus feet of Nārāyaṇa. His body trembling, he spoke as follows: O infallible, unlimited Lord, protector of the entire universe, You are the only desirable objective for all devotees. I am a great offender, my Lord. Please give me protection.
TEXT 62
ajānatā te paramānubhāvaṁ
kṛtaṁ mayāghaṁ bhavataḥ priyāṇām
vidhehi tasyāpacitiṁ vidhātar
mucyeta yan-nāmny udite nārako 'pi
SYNONYMS
ajānatā-without knowledge; te-of Your Lordship; parama-anubhāvam-the inconceivable prowess; kṛtam-has been committed; mayā-by me; agham-a great offense; bhavataḥ-of Your Lordship; priyāṇām-at the feet of the devotees; vidhehi-now kindly do the needful; tasya-of such an offense; apacitim-counteraction; vidhātaḥ-O supreme controller; mucyeta-can be delivered; yat-of whose; nāmni-when the name; udite-is awakened; nārakaḥ api-even a person fit for going to hell.
O my Lord, O supreme controller, without knowledge of Your unlimited prowess I have offended Your most dear devotee. Very kindly save me from the reaction of this offense. You can do everything, for even if a person is fit for going to hell, You can deliver him simply by awakening within his heart the holy name of Your Lordship.
TEXT 63
śrī-bhagavān uvāca
ahaṁ bhakta-parādhīno
hy asvatantra iva dvija
sādhubhir grasta-hṛdayo
bhaktair bhakta-jana-priyaḥ
SYNONYMS
śrī-bhagavān uvāca-the Supreme Personality of Godhead said; aham-I; bhakta-parādhīnaḥ-am dependent on the will of My devotees; hi-indeed; asvatantraḥ-am not independent; iva-exactly like that; dvija-O brāhmaṇa; sādhubhiḥ-by pure devotees, completely free from all material desires; grasta-hṛdayaḥ-My heart is controlled; bhaktaiḥ-because they are devotees; bhakta-jana-priyaḥ-I am dependent not only on My devotee but also on My devotee's devotee (the devotee's devotee is extremely dear to Me).
The Supreme Personality of Godhead said to the brāhmaṇa: I am completely under the control of My devotees. Indeed, I am not at all independent. Because My devotees are completely devoid of material desires, I sit only within the cores of their hearts. What to speak of My devotee, even those who are devotees of My devotee are very dear to Me.
All the great stalwart personalities in the universe, including Lord Brahmā and Lord Śiva, are fully under the control of the Supreme Personality of Godhead, but the Supreme Personality of Godhead is fully under the control of His devotee. Why is this? Because the devotee is anyābhilāṣitā-śūnya; in other words, he has no material desires in his heart. His only desire is to think always of the Supreme Personality of Godhead and how to serve Him best. Because of this transcendental qualification, the Supreme Lord is extremely favorable to the devotees-indeed, not only the devotees, but also the devotees of the devotees. Śrīla Narottama dāsa Ṭhākura says, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: without being a devotee of a devotee, one cannot be released from material entanglement. Therefore Caitanya Mahāprabhu identified Himself as gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ. Thus he instructed us to become not directly servants of Kṛṣṇa but servants of the servant of Kṛṣṇa. Devotees like Brahmā, Nārada, Vyāsadeva and Śukadeva Gosvāmī are directly servants of Kṛṣṇa, and one who becomes a servant of Nārada, Vyāsadeva and Śukadeva, like the six Gosvāmīs, is still more devoted. Śrīla Viśvanātha Cakravartī Ṭhākura therefore says, yasya prasādād bhagavat-prasādaḥ: if one very sincerely serves the spiritual master, Kṛṣṇa certainly becomes favorable to such a devotee. Following the instructions of a devotee is more valuable than following the instructions of the Supreme Personality of Godhead directly.
TEXT 64
nāham ātmānam āśāse
mad-bhaktaiḥ sādhubhir vinā
śriyaṁ cātyantikīṁ brahman
yeṣāṁ gatir ahaṁ parā
SYNONYMS
na-not; aham-I; ātmānam-transcendental bliss; āśāse-desire; mat-bhaktaiḥ-with My devotees; sādhubhiḥ-with the saintly persons; vinā-without them; śriyam-all My six opulences; ca-also; ātyantikīm-the supreme; brahman-O brāhmaṇa; yeṣām-of whom; gatiḥ-destination; aham-I am; parā-the ultimate.
O best of the brāhmaṇas, without saintly persons for whom I am the only destination, I do not desire to enjoy My transcendental bliss and My supreme opulences.
The Supreme Personality of Godhead is self-sufficient, but to enjoy His transcendental bliss He requires the cooperation of His devotees. In Vṛndāvana, for example, although Lord Kṛṣṇa is full in Himself, He wants the cooperation of His devotees like the cowherd boys and the gopīs to increase His transcendental bliss. Such pure devotees, who can increase the pleasure potency of the Supreme Personality of Godhead, are certainly most dear to Him. Not only does the Supreme Personality of Godhead enjoy the company of His devotees, but because He is unlimited He wants to increase His devotees unlimitedly. Thus, He descends to the material world to induce the nondevotees and rebellious living entities to return home, back to Godhead. He requests them to surrender unto Him because, unlimited as He is, He wants to increase His devotees unlimitedly. The Kṛṣṇa consciousness movement is an attempt to increase the number of pure devotees of the Supreme Lord more and more. It is certain that a devotee who helps in this endeavor to satisfy the Supreme Personality of Godhead becomes indirectly a controller of the Supreme Lord. Although the Supreme Lord is full in six opulences, He does not feel transcendental bliss without His devotees. An example that may be cited in this regard is that if a very rich man does not have sons in a family he does not feel happiness. Indeed, sometimes a rich man adopts a son to complete his happiness. The science of transcendental bliss is known to the pure devotee. Therefore the pure devotee is always engaged in increasing the transcendental happiness of the Lord.
TEXT 65
ye dārāgāra-putrāpta-
prāṇān vittam imaṁ param
hitvā māṁ śaraṇaṁ yātāḥ
kathaṁ tāṁs tyaktum utsahe
SYNONYMS
ye-those devotees of Mine who; dāra-wife; agāra-house; putra-children, sons; āpta-relatives, society; prāṇān-even life; vittam-wealth; imam-all these; param-elevation to the heavenly planets or becoming one by merging into Brahman; hitvā-giving up (all these ambitions and paraphernalia); mām-unto Me; śaraṇam-shelter; yātāḥ-having taken; katham-how; tān-such persons; tyaktum-to give them up; utsahe-I can be enthusiastic in that way (it is not possible).
Since pure devotees give up their homes, wives, children, relatives, riches and even their lives simply to serve Me, without any desire for material improvement in this life or in the next, how can I give up such devotees at any time?
The Supreme Personality of Godhead is worshiped by the words brahmaṇya-devāya go-brāhmaṇa-hitāya ca. Thus He is the well-wisher of the brāhmaṇas. Durvāsā Muni was certainly a very great brāhmaṇa, but because he was a nondevotee, he could not sacrifice everything in devotional service. Great mystic yogīs are actually self-interested. The proof is that when Durvāsā Muni created a demon to kill Mahārāja Ambarīṣa, the King stayed fixed in his place, praying to the Supreme Personality of Godhead and depending solely and wholly on Him, whereas when Durvāsā Muni was chased by the Sudarśana cakra by the supreme will of the Lord, he was so perturbed that he fled all over the world and tried to take shelter in every nook and corner of the universe. At last, in fear of his life, he approached Lord Brahmā, Lord Śiva and ultimately the Supreme Personality of Godhead. He was so interested in his own body that he wanted to kill the body of a Vaiṣṇava. Therefore, he did not have very good intelligence, and how can an unintelligent person be delivered by the Supreme Personality of Godhead? The Lord certainly tries to give all protection to His devotees who have given up everything for the sake of serving Him.
Another point in this verse is that attachment to dārāgāra-putrāpta-home, wife, children, friendship, society and love-is not the way to achieve the favor of the Supreme Personality of Godhead. One who is attached to hearth and home for material pleasure cannot become a pure devotee. Sometimes a pure devotee may have a habit or attraction for wife, children and home but at the same time want to serve the Supreme Lord to the best of his ability. For such a devotee, the Lord makes a special arrangement to take away the objects of his false attachment and thus free him from attachment to wife, home, children, friends and so on. This is special mercy bestowed upon the devotee to bring him back home, back to Godhead.
TEXT 66
mayi nirbaddha-hṛdayāḥ
sādhavaḥ sama-darśanāḥ
vaśe kurvanti māṁ bhaktyā
sat-striyaḥ sat-patiṁ yathā
SYNONYMS
mayi-unto Me; nirbaddha-hṛdayāḥ-firmly attached in the core of the heart; sādhavaḥ-the pure devotees; sama-darśanāḥ-who are equal to everyone; vaśe-under control; kurvanti-they make; mām-unto Me; bhaktyā-by devotional service; sat-striyaḥ-chaste women; sat-patim-unto the gentle husband; yathā-as.
As chaste women bring their gentle husbands under control by service, the pure devotees, who are equal to everyone and completely attached to Me in the core of the heart, bring Me under their full control.
In this verse, the word sama-darśanāḥ is significant. The pure devotee is actually equal toward everyone, as confirmed in Bhagavad-gītā (18.54): brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati/ samaḥ sarveṣu bhūteṣu. Universal brotherhood is possible when one is a pure devotee (paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]). A pure devotee is actually learned because he knows his constitutional position, he knows the position of the Supreme Personality of Godhead, and he knows the relationship between the living entity and the Supreme Lord. Thus he has full spiritual knowledge and is automatically liberated (brahma-bhūtaḥ). He can therefore see everyone on the spiritual platform. He can comprehend the happiness and distress of all living entities. He understands that what is happiness to him is also happiness to others and that what is distress to him is distressing for others. Therefore he is sympathetic to everyone. As Prahlāda Mahārāja said:
śoce tato vimukha-cetasa indriyārtha-
māyā-sukhāya bharam udvahato vimūḍhān
(Bhāg. 7.9.43)
People suffer from material distress because they are not attached to the Supreme Personality of Godhead. A pure devotee's chief concern, therefore, is to raise the ignorant mass of people to the sense of Kṛṣṇa consciousness.
TEXT 67
mat-sevayā pratītaṁ te
sālokyādi-catuṣṭayam
necchanti sevayā pūrṇāḥ
kuto 'nyat kāla-viplutam
SYNONYMS
mat-sevayā-by being engaged fully in My transcendental loving service; pratītam-automatically achieved; te-such pure devotees are fully satisfied; sālokya-ādi-catuṣṭayam-the four different types of liberation (sālokya, sārūpya, sāmīpya and sārṣṭi, what to speak of sāyujya); na-not; icchanti-desire; sevayā-simply by devotional service; pūrṇāḥ-fully complete; kutaḥ-where is the question; anyat-other things; kāla-viplutam-which are finished in the course of time.
My devotees, who are always satisfied to be engaged in My loving service, are not interested even in the four principles of liberation [sālokya, sārūpya, sāmīpya and sārṣṭi], although these are automatically achieved by their service. What then is to be said of such perishable happiness as elevation to the higher planetary systems?
Śrīla Bilvamaṅgala Ṭhākura has estimated the value of liberation as follows:
muktiḥ svayaṁ mukulitāñjaliḥ sevate 'smān
dharmārtha-kāma-gatayaḥ samaya-pratīkṣāḥ
Bilvamaṅgala Ṭhākura realized that if one develops his natural devotional service to the Supreme Personality of Godhead, mukti stands before him with folded hands to offer all kinds of service. In other words, the devotee is already liberated. There is no need for him to aspire for different types of liberation. The pure devotee automatically achieves liberation, even without desiring it.
TEXT 68
sādhavo hṛdayaṁ mahyaṁ
sādhūnāṁ hṛdayaṁ tv aham
mad-anyat te na jānanti
nāhaṁ tebhyo manāg api
SYNONYMS
sādhavaḥ-the pure devotees; hṛdayam-in the core of the heart; mahyam-of Me; sādhūnām-of the pure devotees also; hṛdayam-in the core of the heart; tu-indeed; aham-I am; mat-anyat-anything else but me; te-they; na-not; jānanti-know; na-not; aham-I; tebhyaḥ-than them; manāk api-even by a little fraction.
The pure devotee is always within the core of My heart, and I am always in the heart of the pure devotee. My devotees do not know anything else but Me, and I do not know anyone else but them.
Since Durvāsā Muni wanted to chastise Mahārāja Ambarīṣa, it is to be understood that he wanted to give pain to the heart of the Supreme Personality of Godhead, for the Lord says, sādhavo hṛdayaṁ mahyam: "The pure devotee is always within the core of My heart." The Lord's feelings are like those of a father, who feels pain when his child is in pain. Therefore, offenses at the lotus feet of a devotee are serious. Caitanya Mahāprabhu has very strongly recommended that one not commit any offense at the lotus feet of a devotee. Such offenses are compared to a mad elephant because when a mad elephant enters a garden it causes devastation. Therefore one should be extremely careful not to commit offenses at the lotus feet of a pure devotee. Actually Mahārāja Ambarīṣa was not at all at fault; Durvāsā Muni unnecessarily wanted to chastise him on flimsy grounds. Mahārāja Ambarīṣa wanted to complete the Ekādaśī-pāraṇa as part of devotional service to please the Supreme Personality of Godhead, and therefore he drank a little water. But although Durvāsā Muni was a great mystic brāhmaṇa, he did not know what is what. That is the difference between a pure devotee and a so-called learned scholar of Vedic knowledge. The devotees, being always situated in the core of the Lord's heart, surely get all instructions directly from the Lord, as confirmed by the Lord Himself in Bhagavad-gītā (10.11):
teṣām evānukampārtham
aham ajñāna-jaṁ tamaḥ
nāśayāmy ātma-bhāvastho
jñāna-dīpena bhāsvatā
"Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance." The devotee does not do anything not sanctioned by the Supreme Personality of Godhead. As it is said, vaiṣṇavera kriyā mudrā vijñeha nā bujhaya. Even the most learned or experienced person cannot understand the movements of a Vaiṣṇava, a pure devotee. No one, therefore, should criticize a pure Vaiṣṇava. A Vaiṣṇava knows his own business; whatever he does is precisely right because he is always guided by the Supreme Personality of Godhead.
TEXT 69
upāyaṁ kathayiṣyāmi
tava vipra śṛṇuṣva tat
ayaṁ hy ātmābhicāras te
yatas taṁ yāhi mā ciram
sādhuṣu prahitaṁ tejaḥ
prahartuḥ kurute 'śivam
SYNONYMS
upāyam-the means of protection in this dangerous position; kathayiṣyāmi-I shall speak to you; tava-of your deliverance from this danger; vipra-O brāhmaṇa; śṛṇuṣva-just hear from me; tat-what I say; ayam-this action taken by you; hi-indeed; ātma-abhicāraḥ-self-envy or envious of yourself (your mind has become your enemy); te-for you; yataḥ-because of whom; tam-to him (Mahārāja Ambarīṣa); yāhi-immediately go; mā ciram-do not wait even a moment; sādhuṣu-unto devotees; prahitam-applied; tejaḥ-power; prahartuḥ-of the executor; kurute-does; aśivam-inauspiciousness.
O brāhmaṇa, let Me now advise you for your own protection. Please hear from Me. By offending Mahārāja Ambarīṣa, you have acted with self-envy. Therefore you should go to him immediately, without a moment's delay. One's so-called prowess, when employed against the devotee, certainly harms he who employs it. Thus it is the subject, not the object, who is harmed.
A Vaiṣṇava is always an object of envy for nondevotees, even when the nondevotee happens to be his father. To give a practical example, Hiraṇyakaśipu was envious of Prahlāda Mahārāja, but this envy of the devotee was harmful to Hiraṇyakaśipu, not to Prahlāda. Every action taken by Hiraṇyakaśipu against his son Prahlāda Mahārāja was taken very seriously by the Supreme Personality of Godhead, and thus when Hiraṇyakaśipu was on the verge of killing Prahlāda, the Lord personally appeared and killed Hiraṇyakaśipu. Service to a Vaiṣṇava gradually accumulates and becomes an asset for the devotee. Similarly, harmful activities directed against the devotee gradually become the ultimate cause of the performer's falldown. Even such a great brāhmaṇa and mystic yogī as Durvāsā was in a most dangerous situation because of his offense at the lotus feet of Mahārāja Ambarīṣa, a pure devotee.
TEXT 70
tapo vidyā ca viprāṇāṁ
niḥśreyasa-kare ubhe
te eva durvinītasya
kalpete kartur anyathā
SYNONYMS
tapaḥ-austerities; vidyā-knowledge; ca-also; viprāṇām-of the brāhmaṇas; niḥśreyasa-of what is certainly very auspicious for upliftment; kare-are causes; ubhe-both of them; te-such austerity and knowledge; eva-indeed; durvinītasya-when such a person is an upstart; kalpete-become; kartuḥ-of the performer; anyathā-just the opposite.
For a brāhmaṇa, austerity and learning are certainly auspicious, but when acquired by a person who is not gentle, such austerity and learning are most dangerous.
It is said that a jewel is very valuable, but when it is on the hood of a serpent, it is dangerous despite its value. Similarly, when a materialistic nondevotee achieves great success in learning and austerity, that success is dangerous for all of society. So-called learned scientists, for example, invented atomic weapons that are dangerous for all humanity. It is therefore said, maṇinā bhūṣitaḥ sarpaḥ kim asau na bhayaṅkaraḥ. A serpent with a jewel on its hood is as dangerous as a serpent without such a jewel. Durvāsā Muni was a very learned brāhmaṇa equipped with mystic power, but because he was not a gentleman, he did not know how to use his power. He was therefore extremely dangerous. The Supreme Personality of Godhead is never inclined toward a dangerous person who uses his mystic power for some personal design. By the laws of nature, therefore, such misuse of power is ultimately dangerous not for society but for the person who misuses it.
TEXT 71
brahmaṁs tad gaccha bhadraṁ te
nābhāga-tanayaṁ nṛpam
kṣamāpaya mahā-bhāgaṁ
tataḥ śāntir bhaviṣyati
SYNONYMS
brahman-O brāhmaṇa; tat-therefore; gaccha-you go; bhadram-all auspiciousness; te-unto you; nābhāga-tanayam-to the son of Mahārāja Nābhāga; nṛpam-the King (Ambarīṣa); kṣamāpaya-just try to pacify him; mahā-bhāgam-a great personality, a pure devotee; tataḥ-thereafter; śāntiḥ-peace; bhaviṣyati-there will be.
O best of the brāhmaṇas, you should therefore go immediately to King Ambarīṣa, the son of Mahārāja Nābhāga. I wish you all good fortune. If you can satisfy Mahārāja Ambarīṣa, then there will be peace for you.
In this regard, Madhva Muni quotes from the Garuḍa Purāṇa:
brahmādi-bhakti-koṭy-aṁśād
aṁśo naivāmbarīṣake
naivanyasya cakrasyāpi
tathāpi harir īśvaraḥ
tātkālikopaceyatvāt
teṣāṁ yaśasa ādirāṭ
brahmādayaś ca tat-kīrtiṁ
vyañjayām āsur uttamām
mohanāya ca daityānāṁ
brahmāde nindanāya ca
anyārthaṁ ca svayaṁ viṣṇur
brahmādyāś ca nirāśiṣaḥ
mānuṣeṣūttamātvāc ca
teṣāṁ bhaktyādibhir guṇaiḥ
brahmāder viṣṇv-adhīnatva-
jñāpanāya ca kevalam
durvāsāś ca svayaṁ rudras
tathāpy anyāyām uktavān
tasyāpy anugrahārthāya
darpa-nāśārtham eva ca
The lesson to be derived from this narration concerning Mahārāja Ambarīṣa and Durvāsā Muni is that all the demigods, including Lord Brahmā and Lord Śiva, are under the control of Lord Viṣṇu. Therefore, when a Vaiṣṇava is offended, the offender is punished by Viṣṇu, the Supreme Lord. No one can protect such a person, even Lord Brahmā or Lord Śiva.
Thus end the Bhaktivedanta purports of the Ninth Canto, Fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "Ambarīṣa Mahārāja Offended by Durvāsā Muni."
Chapter Five
Durvāsā Muni's Life Spared
In this chapter we find Mahārāja Ambarīṣa offering prayers to the Sudarśana cakra and we find how the Sudarśana cakra became merciful to Durvāsā Muni.
By the order of the Supreme Personality of Godhead, Viṣṇu, Durvāsā Muni immediately went to Mahārāja Ambarīṣa and fell at his lotus feet. Mahārāja Ambarīṣa, being naturally very humble and meek, felt shy and ashamed because Durvāsā Muni had fallen at his feet, and thus he began to offer prayers to the Sudarśana cakra just to save Durvāsā. What is this Sudarśana cakra? The Sudarśana cakra is the glance of the Supreme Personality of Godhead by which He creates the entire material world. Sa aikṣata, sa asṛjata. This is the Vedic version. The Sudarśana cakra, which is the origin of creation and is most dear to the Lord, has thousands of spokes. This Sudarśana cakra is the killer of the prowess of all other weapons, the killer of darkness, and the manifester of the prowess of devotional service; it is the means of establishing religious principles, and it is the killer of all irreligious activities. Without his mercy, the universe cannot be maintained, and therefore the Sudarśana cakra is employed by the Supreme Personality of Godhead. When Mahārāja Ambarīṣa thus prayed that the Sudarśana cakra be merciful, the Sudarśana cakra, being appeased, refrained from killing Durvāsā Muni, who thus achieved the Sudarśana cakra's mercy. Durvāsā Muni thus learned to give up the nasty idea of considering a Vaiṣṇava an ordinary person (vaiṣṇave jāti-buddhi). Mahārāja Ambarīṣa belonged to the kṣatriya group, and therefore Durvāsā Muni considered him lower than the brāhmaṇas and wanted to exercise brahminical power against him. By this incident, everyone should learn how to stop mischievous ideas of neglecting Vaiṣṇavas. After this incident, Mahārāja Ambarīṣa gave Durvāsā Muni sumptuous food to eat, and then the King, who had been standing in the same place for one year without eating anything, also took prasāda. Mahārāja Ambarīṣa later divided his property among his sons and went to the bank of the Mānasa-sarovara to execute devotional meditation.
TEXT 1
śrī-śuka uvāca
evaṁ bhagavatādiṣṭo
durvāsāś cakra-tāpitaḥ
ambarīṣam upāvṛtya
tat-pādau duḥkhito 'grahīt
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-in this way; bhagavatā ādiṣṭaḥ-being ordered by the Supreme Personality of Godhead; durvāsāḥ-the great mystic yogī named Durvāsā; cakra-tāpitaḥ-being very much harassed by the Sudarśana cakra; ambarīṣam-unto Mahārāja Ambarīṣa; upāvṛtya-approaching; tat-pādau-at his lotus feet; duḥkhitaḥ-being very much aggrieved; agrahīt-he caught.
Śukadeva Gosvāmī said: When thus advised by Lord Viṣṇu, Durvāsā Muni, who was very much harassed by the Sudarśana cakra, immediately approached Mahārāja Ambarīṣa. Being very much aggrieved, the muni fell down and clasped the King's lotus feet.
TEXT 2
tasya sodyamam āvīkṣya
pāda-sparśa-vilajjitaḥ
astāvīt tad dharer astraṁ
kṛpayā pīḍito bhṛśam
SYNONYMS
tasya-of Durvāsā; saḥ-he, Mahārāja Ambarīṣa; udyamam-the endeavor; āvīkṣya-after seeing; pāda-sparśa-vilajjitaḥ-being ashamed because Durvāsā was touching his lotus feet; astāvīt-offered prayers; tat-to that; hareḥ astram-weapon of the Supreme Personality of Godhead; kṛpayā-with mercy; pīḍitaḥ-aggrieved; bhṛśam-very much.
When Durvāsā touched his lotus feet, Mahārāja Ambarīṣa was very much ashamed, and when he saw Durvāsā attempting to offer prayers, because of mercy he was aggrieved even more. Thus he immediately began offering prayers to the great weapon of the Supreme Personality of Godhead.
TEXT 3
ambarīṣa uvāca
tvam agnir bhagavān sūryas
tvaṁ somo jyotiṣāṁ patiḥ
tvam āpas tvaṁ kṣitir vyoma
vāyur mātrendriyāṇi ca
SYNONYMS
ambarīṣaḥ-Mahārāja Ambarīṣa; uvāca-said; tvam-you (are); agniḥ-the fire; bhagavān-the most powerful; sūryaḥ-the sun; tvam-you (are); somaḥ-the moon; jyotiṣām-of all the luminaries; patiḥ-the master; tvam-you (are); āpaḥ-water; tvam-you (are); kṣitiḥ-earth; vyoma-sky; vāyuḥ-the air; mātra-the objects of the senses; indriyāṇi-and the senses; ca-also.
Mahārāja Ambarīṣa said: O Sudarśana cakra, you are fire, you are the most powerful sun, and you are the moon, the master of all luminaries. You are water, earth and sky, you are the air, you are the five sense objects [sound, touch, form, taste and smell], and you are the senses also.
TEXT 4
sudarśana namas tubhyaṁ
sahasrārācyuta-priya
sarvāstra-ghātin viprāya
svasti bhūyā iḍaspate
SYNONYMS
sudarśana-O original vision of the Supreme Personality of Godhead; namaḥ-respectful obeisances; tubhyam-unto you; sahasra-ara-O you who have thousands of spokes; acyuta-priya-O most favorite of the Supreme Personality of Godhead, Acyuta; sarva-astra-ghātin-O destroyer of all weapons; viprāya-unto this brāhmaṇa; svasti-very auspicious; bhūyāḥ-just become; iḍaspate-O master of the material world.
O most favorite of Acyuta, the Supreme Personality of Godhead, you have thousands of spokes. O master of the material world, destroyer of all weapons, original vision of the Personality of Godhead, I offer my respectful obeisances unto you. Kindly give shelter and be auspicious to this brāhmaṇa.
TEXT 5
tvaṁ dharmas tvam ṛtaṁ satyaṁ
tvaṁ yajño 'khila-yajña-bhuk
tvaṁ loka-pālaḥ sarvātmā
tvaṁ tejaḥ pauruṣaṁ param
SYNONYMS
tvam-you; dharmaḥ-religion; tvam-you; ṛtam-encouraging statements; satyam-the ultimate truth; tvam-you; yajñaḥ-sacrifice; akhila-universal; yajña-bhuk-the enjoyer of the fruits resulting from sacrifice; tvam-you; loka-pālaḥ-the maintainer of the various planets; sarva-ātmā-all-pervading; tvam-you; tejaḥ-prowess; pauruṣam-of the Supreme Personality of Godhead; param-transcendental.
O Sudarśana wheel, you are religion, you are truth, you are encouraging statements, you are sacrifice, and you are the enjoyer of the fruits of sacrifice. You are the maintainer of the entire universe, and you are the supreme transcendental prowess in the hands of the Supreme Personality of Godhead. You are the original vision of the Lord, and therefore you are known as Sudarśana. Everything has been created by your activities, and therefore you are all-pervading.
The word sudarśana means "auspicious vision." From Vedic instructions we understand that this material world is created by the glance of the Supreme Personality of Godhead (sa aikṣata, sa asṛjata). The Supreme Personality of Godhead glanced over the mahat-tattva, or the total material energy, and when it was agitated, everything came into existence. Western philosophers sometimes think that the original cause of creation was a chunk that exploded. If one thinks of this chunk as the total material energy, the mahat-tattva, one can understand that the chunk was agitated by the glance of the Lord, and thus the Lord's glance is the original cause of material creation.
TEXT 6
namaḥ sunābhākhila-dharma-setave
hy adharma-śīlāsura-dhūma-ketave
trailokya-gopāya viśuddha-varcase
mano-javāyādbhuta-karmaṇe gṛṇe
SYNONYMS
namaḥ-all respectful obeisances unto you; su-nābha-O you who have an auspicious hub; akhila-dharma-setave-whose spokes are considered to be a breech of the entire universe; hi-indeed; adharma-śīla-who are irreligious; asura-for the demons; dhūma-ketave-unto you who are like fire or an inauspicious comet; trailokya-of the three material worlds; gopāya-the maintainer; viśuddha-transcendental; varcase-whose effulgence; manaḥ-javāya-as speedy as the mind; adbhuta-wonderful; karmaṇe-so active; gṛṇe-I simply utter.
O Sudarśana, you have a very auspicious hub, and therefore you are the upholder of all religion. You are just like an inauspicious comet for the irreligious demons. Indeed, you are the maintainer of the three worlds, you are full of transcendental effulgence, you are as quick as the mind, and you are able to work wonders. I can simply utter the word namaḥ, offering all obeisances unto you.
The disc of the Lord is called Sudarśana because he does not discriminate between high and low criminals or demons. Durvāsā Muni was certainly a powerful brāhmaṇa, but his acts against the pure devotee Mahārāja Ambarīṣa were no better than the activities of asuras. As stated in the śāstras, dharmaṁ tu sākṣād bhagavat-praṇītam: [SB 6.3.19] the word dharma refers to the orders or laws given by the Supreme Personality of Godhead. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] real dharma is surrender unto the Supreme Personality of Godhead. Therefore real dharma means bhakti, or devotional service to the Lord. The Sudarśana cakra is here addressed as dharma-setave, the protector of dharma. Mahārāja Ambarīṣa was a truly religious person, and consequently for his protection the Sudarśana cakra was ready to punish even such a strict brāhmaṇa as Durvāsā Muni because he had acted like a demon. There are demons even in the form of brāhmaṇas. Therefore the Sudarśana cakra does not discriminate between brāhmaṇa demons and śūdra demons. Anyone against the Supreme Personality of Godhead and His devotees is called a demon. In the śāstras we find many brāhmaṇas and kṣatriyas who acted as demons and have been described as demons. According to the verdict of the śāstras, one has to be understood according to his symptoms. If one is born of a brāhmaṇa father but his symptoms are demoniac, he is regarded as a demon. The Sudarśana cakra is always concerned with annihilating the demons. Therefore he is described as adharma-śīlāsura-dhūma-ketave. Those who are not devotees are called adharma-śīla. The Sudarśana cakra is just like an inauspicious comet for all such demons.
TEXT 7
tvat-tejasā dharma-mayena saṁhṛtaṁ
tamaḥ prakāśaś ca dṛśo mahātmanām
duratyayas te mahimā girāṁ pate
tvad-rūpam etat sad-asat parāvaram
SYNONYMS
tvat-tejasā-by your effulgence; dharma-mayena-which is full of religious principles; saṁhṛtam-dissipated; tamaḥ-darkness; prakāśaḥ ca-illumination also; dṛśaḥ-of all directions; mahā-ātmanām-of great, learned personalities; duratyayaḥ-insurmountable; te-your; mahimā-glories; girām pate-O master of speech; tvat-rūpam-your manifestation; etat-this; sat-asat-manifested and unmanifested; para-avaram-superior and inferior.
O master of speech, by your effulgence, full of religious principles, the darkness of the world is dissipated, and the knowledge of learned persons or great souls is manifested. Indeed, no one can surpass your effulgence, for all things, manifested and unmanifested, gross and subtle, superior and inferior, are but various forms of you that are manifested by your effulgence.
Without illumination, nothing can be seen, especially in this material world. The illumination in this world emanates from the effulgence of Sudarśana, the original vision of the Supreme Personality of Godhead. The illuminating principles of the sun, the moon and fire emanate from Sudarśana. Similarly, illumination by knowledge also comes from Sudarśana because with the illumination of Sudarśana one can distinguish one thing from another, the superior from the inferior. Generally people accept a powerful yogi like Durvāsā Muni as wonderfully superior, but if such a person is chased by the Sudarśana cakra, we can see his real identity and understand how inferior he is because of his dealings with devotees.
TEXT 8
yadā visṛṣṭas tvam anañjanena vai
balaṁ praviṣṭo 'jita daitya-dānavam
bāhūdarorv-aṅghri-śirodharāṇi
vṛścann ajasraṁ pradhane virājase
SYNONYMS
yadā-when; visṛṣṭaḥ-sent; tvam-your good self; anañjanena-by the transcendental Supreme Personality of Godhead; vai-indeed; balam-the soldiers; praviṣṭaḥ-entering among; ajita-O indefatigable and unconquerable one; daitya-dānavam-of the Daityas and Dānavas, the demons; bāhu-arms; udara-bellies; ūru-thighs; aṅghri-legs; śiraḥ-dharāṇi-necks; vṛścan-separating; ajasram-incessantly; pradhane-in the battlefield; virājase-you stay.
O indefatigable one, when you are sent by the Supreme Personality of Godhead to enter among the soldiers of the Daityas and the Dānavas, you stay on the battlefield and unendingly separate their arms, bellies, thighs, legs and heads.
TEXT 9
sa tvaṁ jagat-trāṇa khala-prahāṇaye
nirūpitaḥ sarva-saho gadā-bhṛtā
viprasya cāsmat-kula-daiva-hetave
vidhehi bhadraṁ tad anugraho hi naḥ
SYNONYMS
saḥ-that person; tvam-your good self; jagat-trāṇa-O protector of the whole universe; khala-prahāṇaye-in killing the envious enemies; nirūpitaḥ-are engaged; sarva-sahaḥ-all-powerful; gadā-bhṛtā-by the Supreme Personality of Godhead; viprasya-of this brāhmaṇa; ca-also; asmat-our; kula-daiva-hetave-for the good fortune of the dynasty; vidhehi-kindly do; bhadram-all-good; tat-that; anugrahaḥ-favor; hi-indeed; naḥ-our.
O protector of the universe, you are engaged by the Supreme Personality of Godhead as His all-powerful weapon in killing the envious enemies. For the benefit of our entire dynasty, kindly favor this poor brāhmaṇa. This will certainly be a favor for all of us.
TEXT 10
yady asti dattam iṣṭaṁ vā
sva-dharmo vā svanuṣṭhitaḥ
kulaṁ no vipra-daivaṁ ced
dvijo bhavatu vijvaraḥ
SYNONYMS
yadi-if; asti-there is; dattam-charity; iṣṭam-worshiping the Deity; vā-either; sva-dharmaḥ-occupational duty; vā-either; su-anuṣṭhitaḥ-perfectly performed; kulam-dynasty; naḥ-our; vipra-daivam-favored by the brāhmaṇas; cet-if so; dvijaḥ-this brāhmaṇa; bhavatu-may become; vijvaraḥ-without a burning (from the Sudarśana cakra).
If our family has given charity to the proper persons, if we have performed ritualistic ceremonies and sacrifices, if we have properly carried out our occupational duties, and if we have been guided by learned brāhmaṇas, I wish, in exchange, that this brāhmaṇa be freed from the burning caused by the Sudarśana cakra.
TEXT 11
yadi no bhagavān prīta
ekaḥ sarva-guṇāśrayaḥ
sarva-bhūtātma-bhāvena
dvijo bhavatu vijvaraḥ
SYNONYMS
yadi-if; naḥ-unto us; bhagavān-the Supreme Personality of Godhead; prītaḥ-is satisfied; ekaḥ-without any duplicate; sarva-guṇa-āśrayaḥ-the reservoir of all transcendental qualities; sarva-bhūta-ātma-bhāvena-by a merciful attitude toward all living entities; dvijaḥ-this brāhmaṇa; bhavatu-may become; vijvaraḥ-freed from all burning.
If the Supreme Personality of Godhead, who is one without a second, who is the reservoir of all transcendental qualities, and who is the life and soul of all living entities, is pleased with us, we wish that this brāhmaṇa, Durvāsā Muni, be freed from the pain of being burned.
TEXT 12
śrī-śuka uvāca
iti saṁstuvato rājño
viṣṇu-cakraṁ sudarśanam
aśāmyat sarvato vipraṁ
pradahad rāja-yācñayā
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; saṁstuvataḥ-being prayed to; rājñaḥ-by the King; viṣṇu-cakram-the disc weapon of Lord Viṣṇu; sudarśanam-of the name Sudarśana cakra; aśāmyat-became no longer disturbing; sarvataḥ-in every respect; vipram-unto the brāhmaṇa; pradahat-causing to burn; rāja-of the King; yācñayā-by the begging.
Śukadeva Gosvāmī continued: When the King offered prayers to the Sudarśana cakra and Lord Viṣṇu, because of his prayers the Sudarśana cakra became peaceful and stopped burning the brāhmaṇa known as Durvāsā Muni.
TEXT 13
sa mukto 'strāgni-tāpena
durvāsāḥ svastimāṁs tataḥ
praśaśaṁsa tam urvīśaṁ
yuñjānaḥ paramāśiṣaḥ
SYNONYMS
saḥ-he, Durvāsā Muni; muktaḥ-being freed; astra-agni-tāpena-from the heat of the fire of the Sudarśana cakra; durvāsāḥ-the great mystic Durvāsā; svastimān-fully satisfied, relieved of the burning; tataḥ-then; praśaśaṁsa-offered praise; tam-unto him; urvī-īśam-the King; yuñjānaḥ-performing; parama-āśiṣaḥ-the highest benedictions.
Durvāsā Muni, the greatly powerful mystic, was indeed satisfied when freed from the fire of the Sudarśana cakra. Thus he praised the qualities of Mahārāja Ambarīṣa and offered him the highest benedictions.
TEXT 14
durvāsā uvāca
aho ananta-dāsānāṁ
mahattvaṁ dṛṣṭam adya me
kṛtāgaso 'pi yad rājan
maṅgalāni samīhase
SYNONYMS
durvāsāḥ uvāca-Durvāsā Muni said; aho-alas; ananta-dāsānām-of the servants of the Supreme Personality of Godhead; mahattvam-greatness; dṛṣṭam-seen; adya-today; me-by me; kṛta-āgasaḥ api-although I was an offender; yat-still; rājan-O King; maṅgalāni-good fortune; samīhase-you are praying for.
Durvāsā Muni said: My dear King, today I have experienced the greatness of devotees of the Supreme Personality of Godhead, for although I have committed an offense, you have prayed for my good fortune.
TEXT 15
duṣkaraḥ ko nu sādhūnāṁ
dustyajo vā mahātmanām
yaiḥ saṅgṛhīto bhagavān
sātvatām ṛṣabho hariḥ
SYNONYMS
duṣkaraḥ-difficult to do; kaḥ-what; nu-indeed; sādhūnām-of the devotees; dustyajaḥ-impossible to give up; vā-either; mahā-ātmanām-of the great persons; yaiḥ-by which persons; saṅgṛhītaḥ-achieved (by devotional service); bhagavān-the Supreme Personality of Godhead; sātvatām-of the pure devotees; ṛṣabhaḥ-the leader; hariḥ-the Lord.
For those who have achieved the Supreme Personality of Godhead, the master of the pure devotees, what is impossible to do, and what is impossible to give up?
TEXT 16
yan-nāma-śruti-mātreṇa
pumān bhavati nirmalaḥ
tasya tīrtha-padaḥ kiṁ vā
dāsānām avaśiṣyate
SYNONYMS
yat-nāma-the holy name of the Lord; śruti-mātreṇa-simply by hearing; pumān-a person; bhavati-becomes; nirmalaḥ-purified; tasya-of Him; tīrtha-padaḥ-the Lord, at whose feet are the holy places; kim vā-what; dāsānām-by the servants; avaśiṣyate-remains to be done.
What is impossible for the servants of the Lord? By the very hearing of His holy name one is purified.
TEXT 17
rājann anugṛhīto 'haṁ
tvayātikaruṇātmanā
mad-aghaṁ pṛṣṭhataḥ kṛtvā
prāṇā yan me 'bhirakṣitāḥ
SYNONYMS
rājan-O King; anugṛhītaḥ-very much favored; aham-I (am); tvayā-by you; ati-karuṇa-ātmanā-because of your being extremely merciful; mat-agham-my offenses; pṛṣṭhataḥ-to the back; kṛtvā-doing so; prāṇāḥ-life; yat-that; me-my; abhirakṣitāḥ-saved.
O King, overlooking my offenses, you have saved my life. Thus I am very much obliged to you because you are so merciful.
TEXT 18
rājā tam akṛtāhāraḥ
pratyāgamana-kāṅkṣayā
caraṇāv upasaṅgṛhya
prasādya samabhojayat
SYNONYMS
rājā-the King; tam-unto him, Durvāsā Muni; akṛta-āhāraḥ-who refrained from taking food; pratyāgamana-returning; kāṅkṣayā-desiring; caraṇau-the feet; upasaṅgṛhya-approaching; prasādya-pleasing in all respects; samabhojayat-fed sumptuously.
Expecting the return of Durvāsā Muni, the King had not taken his food. Therefore, when the sage returned, the King fell at his lotus feet, pleasing him in all respects, and fed him sumptuously.
TEXT 19
so 'śitvādṛtam ānītam
ātithyaṁ sārva-kāmikam
tṛptātmā nṛpatiṁ prāha
bhujyatām iti sādaram
SYNONYMS
saḥ-he (Durvāsā); aśitvā-after eating sumptuously; ādṛtam-with great respect; ānītam-received; ātithyam-offered different varieties of food; sārva-kāmikam-fulfilling all kinds of tastes; tṛpta-ātmā-thus being fully satisfied; nṛpatim-unto the King; prāha-said; bhujyatām-my dear King, you eat also; iti-in this way; sa-ādaram-with great respect.
Thus the King respectfully received Durvāsā Muni, who after eating varieties of palatable food was so satisfied that with great affection he requested the King to eat also, saying, "Please take your meal."
TEXT 20
prīto 'smy anugṛhīto 'smi
tava bhāgavatasya vai
darśana-sparśanālāpair
ātithyenātma-medhasā
SYNONYMS
prītaḥ-very much satisfied; asmi-I am; anugṛhītaḥ-very much favored; asmi-I am; tava-your; bhāgavatasya-because of your being a pure devotee; vai-indeed; darśana-by seeing you; sparśana-and touching your feet; ālāpaiḥ-by talking with you; ātithyena-by your hospitality; ātma-medhasā-by my own intelligence.
Durvāsā Muni said: I am very pleased with you, my dear King. At first I thought of you as an ordinary human being and accepted your hospitality, but later I could understand, by my own intelligence, that you are the most exalted devotee of the Lord. Therefore, simply by seeing you, touching your feet and talking with you, I have been pleased and have become obliged to you.
It is said, vaiṣṇavera kriyā mudrā vijñeha nā bujhaya: even a very intelligent man cannot understand the activities of a pure Vaiṣṇava. Therefore, because Durvāsā Muni was a great mystic yogī, he first mistook Mahārāja Ambarīṣa for an ordinary human being and wanted to punish him. Such is the mistaken observation of a Vaiṣṇava. When Durvāsā Muni was persecuted by the Sudarśana cakra, however, his intelligence developed. Therefore the word ātma-medhasā is used to indicate that by his personal experience he would understand how great a Vaiṣṇava the King was. When Durvāsā Muni was chased by the Sudarśana cakra, he wanted to take shelter of Lord Brahmā and Lord Śiva, and he was even able to go to the spiritual world, meet the Personality of Godhead and talk with Him face to face, yet he was unable to be rescued from the attack of the Sudarśana cakra. Thus he could understand the influence of a Vaiṣṇava by personal experience. Durvāsā Muni was certainly a great yogī and a very learned brāhmaṇa, but despite his being a real yogī he was unable to understand the influence of a Vaiṣṇava. Therefore it is said, vaiṣṇavera kriyā mudrā vijñeha nā bujhaya: even the most learned person cannot understand the value of a Vaiṣṇava. There is always a possibility for so-called jñānīs and yogīs to be mistaken when studying the character of a Vaiṣṇava. A Vaiṣṇava can be understood by how much he is favored by the Supreme Personality of Godhead in terms of his inconceivable activities.
TEXT 21
karmāvadātam etat te
gāyanti svaḥ-striyo muhuḥ
kīrtiṁ parama-puṇyāṁ ca
kīrtayiṣyati bhūr iyam
SYNONYMS
karma-activity; avadātam-without any tinge; etat-all this; te-your; gāyanti-will sing; svaḥ-striyaḥ-women from the heavenly planets; muhuḥ-always; kīrtim-glories; parama-puṇyām-highly glorified and pious; ca-also; kīrtayiṣyati-will continuously chant; bhūḥ-the whole world; iyam-this.
All the blessed women in the heavenly planets will continuously chant about your spotless character at every moment, and the people of this world will also chant your glories continuously.
TEXT 22
śrī-śuka uvāca
evaṁ saṅkīrtya rājānaṁ
durvāsāḥ paritoṣitaḥ
yayau vihāyasāmantrya
brahmalokam ahaitukam
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus; saṅkīrtya-glorifying; rājānam-the King; durvāsāḥ-the great mystic yogī Durvāsā Muni; paritoṣitaḥ-being satisfied in all respects; yayau-left that place; vihāyasā-by the spaceways; āmantrya-taking permission; brahmalokam-to the topmost planet of this universe; ahaitukam-where there is no dry philosophical speculation.
Śrī Śukadeva Gosvāmī continued: Thus being satisfied in all respects, the great mystic yogī Durvāsā took permission and left, continuously glorifying the King. Through the skyways, he went to Brahmaloka, which is devoid of agnostics and dry philosophical speculators.
Although Durvāsā Muni went back to Brahmaloka through the spaceways, he did not need an airplane, for great mystic yogīs can transport themselves from any planet to any other without any machine. There is a planet named Siddhaloka whose inhabitants can go to any other planet because they naturally have all the perfection of yoga practice. Thus Durvāsā Muni, the great mystic yogī, could go through the skyways to any planet, even to Brahmaloka. In Brahmaloka, everyone is self-realized, and thus there is no need of philosophical speculation to come to the conclusion of the Absolute Truth. Durvāsā Muni's purpose in going to Brahmaloka was apparently to speak to the residents of Brahmaloka about how powerful a devotee is and how a devotee can surpass every living entity within this material world. The so-called jñānīs and yogīs cannot compare to a devotee.
TEXT 23
saṁvatsaro 'tyagāt tāvad
yāvatā nāgato gataḥ
munis tad-darśanākāṅkṣo
rājāb-bhakṣo babhūva ha
SYNONYMS
saṁvatsaraḥ-one complete year; atyagāt-passed; tāvat-as long as; yāvatā-so long; na-not; āgataḥ-returned; gataḥ-Durvāsā Muni, who had left that place; muniḥ-the great sage; tat-darśana-ākāṅkṣaḥ-desiring to see him again; rājā-the King; ap-bhakṣaḥ-taking only water; babhūva-remained; ha-indeed.
Durvāsā Muni had left the place of Mahārāja Ambarīṣa, and as long as he had not returned-for one complete year-the King had fasted, maintaining himself simply by drinking water.
TEXT 24
gate 'tha durvāsasi so 'mbarīṣo
dvijopayogātipavitram āharat
ṛṣer vimokṣaṁ vyasanaṁ ca vīkṣya
mene sva-vīryaṁ ca parānubhāvam
SYNONYMS
gate-on his return; atha-then; durvāsasi-the great mystic yogī Durvāsā; saḥ-he, the King; ambarīṣaḥ-Mahārāja Ambarīṣa; dvija-upayoga-most suitable for a pure brāhmaṇa; ati-pavitram-very pure food; āharat-gave him to eat and he also ate; ṛṣeḥ-of the great sage; vimokṣam-release; vyasanam-from the great danger of being burned by the Sudarśana cakra; ca-and; vīkṣya-seeing; mene-considered; sva-vīryam-about his own power; ca-also; para-anubhāvam-because of his pure devotion to the Supreme Lord.
After one year, when Durvāsā Muni had returned, King Ambarīṣa sumptuously fed him all varieties of pure food, and then he himself also ate. When the King saw that the brāhmaṇa Durvāsā had been released from the great danger of being burned, he could understand that by the grace of the Lord he himself was also powerful, but he did not take any credit, for everything had been done by the Lord.
A devotee like Mahārāja Ambarīṣa is certainly always busy in many activities. Of course, this material world is full of dangers that one has to meet, but a devotee, because of his full dependence on the Supreme Personality of Godhead, is never disturbed. The vivid example is Mahārāja Ambarīṣa. He was the emperor of the entire world and had many duties to perform, and in the course of these duties there were many disturbances created by persons like Durvāsā Muni, but the King tolerated everything, patiently depending fully on the mercy of the Lord. The Lord, however, is situated in everyone's heart (sarvasya cāhaṁ hṛdi sanniviṣṭaḥ), and He manages things as He desires. Thus although Mahārāja Ambarīṣa was faced with many disturbances, the Lord, being merciful to him, managed things so nicely that in the end Durvāsā Muni and Mahārāja Ambarīṣa became great friends and parted cordially on the basis of bhakti-yoga. After all, Durvāsā Muni was convinced of the power of bhakti-yoga, although he himself was a great mystic yogī. Therefore, as stated by Lord Kṛṣṇa in Bhagavad-gītā (6.47):
yoginām api sarveṣāṁ
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ
"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." Thus it is a fact that a devotee is the topmost yogī, as proved in the dealings of Mahārāja Ambarīṣa with Durvāsā Muni.
TEXT 25
evaṁ vidhāneka-guṇaḥ sa rājā
parātmani brahmaṇi vāsudeve
kriyā-kalāpaiḥ samuvāha bhaktiṁ
yayāviriñcyān nirayāṁś cakāra
SYNONYMS
evam-in this way; vidhā-aneka-guṇaḥ-endowed with varieties of good qualities; saḥ-he, Mahārāja Ambarīṣa; rājā-the King; para-ātmani-unto the Supersoul; brahmaṇi-unto Brahman; vāsudeve-unto the Supreme Personality of Godhead, Kṛṣṇa, Vāsudeva; kriyā-kalāpaiḥ-by practical activities; samuvāha-executed; bhaktim-devotional service; yayā-by such activities; āviriñcyān-beginning from the topmost planet; nirayān-down to the hellish planets; cakāra-he experienced that there is danger everywhere.
In this way, because of devotional service, Mahārāja Ambarīṣa, who was endowed with varieties of transcendental qualities, was completely aware of Brahman, Paramātmā and the Supreme Personality of Godhead, and thus he executed devotional service perfectly. Because of his devotion, he thought even the topmost planet of this material world no better than the hellish planets.
An exalted and pure devotee like Mahārāja Ambarīṣa is in full awareness of Brahman, Paramātmā and Bhagavān; in other words, a devotee of Vāsudeva, Kṛṣṇa, is in full knowledge of the other features of the Absolute Truth. The Absolute Truth is realized in three features-Brahman, Paramātmā and Bhagavān (brahmeti paramātmeti bhagavān iti śabdyate). A devotee of the Supreme Personality of Godhead, Vāsudeva, knows everything (vāsudevaḥ sarvam iti [Bg. 7.19]) because Vāsudeva, Kṛṣṇa, includes both Paramātmā and Brahman. One does not have to realize Paramātmā by the yoga system, for the devotee always thinking of Vāsudeva is the topmost yogī (yoginām api sarveṣām [Bg. 6.47]). And as far as jñāna is concerned, if one is a perfect devotee of Vāsudeva, he is the greatest mahātmā (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]). A mahātmā is one who has full knowledge of the Absolute Truth. Thus Mahārāja Ambarīṣa, being a devotee of the personality of Godhead, was in full awareness of Paramātmā, Brahman, māyā, the material world, the spiritual world, and how things are going on everywhere. Everything was known to him. Yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati. Because the devotee knows Vāsudeva, he knows everything within the creation of Vāsudeva (vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]). Such a devotee does not give much value to the highest standard of happiness within this material world.
nārāyaṇa-parāḥ sarve
na kutaścana bibhyati
svargāpavarga-narakeṣv
api tulyārtha-darśinaḥ
(Bhāg. 6.17.28)
Because he is fixed in devotional service, a devotee does not regard any position in the material world as important. Śrīla Prabodhānanda Sarasvatī has therefore written (Caitanya-candrāmṛta 5):
kaivalyaṁ narakāyate tri-daśa-pūr ākāśa-puṣpāyate
durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate
viśvaṁ pūrṇa-sukhāyate vidhi-mahendrādiś ca kīṭāyate
yat-kāruṇya-katākṣa-vaibhavavatāṁ taṁ gauram eva stumaḥ
For one who becomes a pure devotee through devotional service to great personalities like Caitanya Mahāprabhu, kaivalya, or merging into Brahman, appears no better than hell. As far as the heavenly planets are concerned, to a devotee they are like a phantasmagoria or will-o'-the-wisp, and as far as yogic perfection is concerned, a devotee does not care a fig for such perfection, since the purpose of yogic perfection is achieved automatically by the devotee. This is all possible when one becomes a devotee of the Lord through the medium of Caitanya Mahāprabhu's instructions.
TEXT 26
śrī-śuka uvāca
athāmbarīṣas tanayeṣu rājyaṁ
samāna-śīleṣu visṛjya dhīraḥ
vanaṁ viveśātmani vāsudeve
mano dadhad dhvasta-guṇa-pravāhaḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; atha-in this way; ambarīṣaḥ-King Ambarīṣa; tanayeṣu-unto his sons; rājyam-the kingdom; samāna-śīleṣu-who were equally as qualified as their father; visṛjya-dividing; dhīraḥ-the most learned person, Mahārāja Ambarīṣa; vanam-into the forest; viveśa-entered; ātmani-unto the Supreme Lord; vāsudeve-Lord Kṛṣṇa, who is known as Vāsudeva; manaḥ-mind; dadhat-concentrating; dhvasta-vanquished; guṇa-pravāhaḥ-the waves of the material modes of nature.
Śrīla Śukadeva Gosvāmī continued: Thereafter, because of his advanced position in devotional life, Mahārāja Ambarīṣa, who no longer desired to live with material things, retired from active family life. He divided his property among his sons, who were equally as qualified, and he himself took the order of vānaprastha and went to the forest to concentrate his mind fully upon Lord Vāsudeva.
As a pure devotee, Mahārāja Ambarīṣa was liberated in any condition of life because, as enunciated by Śrīla Rūpa Gosvāmī, a devotee is always liberated.
īhā yasya harer dāsye
karmaṇā manasā girā
nikhilāsv apy avasthāsu
jīvan-muktaḥ sa ucyate
In Bhakti-rasāmṛta-sindhu, Śrīla Rūpa Gosvāmī thus instructs that if one's only desire is service to the Lord, he is liberated in any condition of life. Mahārāja Ambarīṣa was undoubtedly liberated in any condition, but as an ideal king he accepted the vānaprastha order of retirement from family life. It is essential for one to renounce family responsibilities and fully concentrate on the lotus feet of Vāsudeva. Therefore Mahārāja Ambarīṣa divided the kingdom among his sons and retired from family life.
TEXT 27
ity etat puṇyam ākhyānam
ambarīṣasya bhūpate
saṅkīrtayann anudhyāyan
bhakto bhagavato bhavet
SYNONYMS
iti-thus; etat-this; puṇyam ākhyānam-most pious activity in history; ambarīṣasya-of Mahārāja Ambarīṣa; bhūpate-O King (Mahārāja Parīkṣit); saṅkīrtayan-by chanting, repeating; anudhyāyan-or by meditating upon; bhaktaḥ-a devotee; bhagavataḥ-of the Supreme Personality of Godhead; bhavet-one can become.
Anyone who chants this narration or even thinks of this narration about the activities of Mahārāja Ambarīṣa certainly becomes a pure devotee of the Lord.
Śrīla Viśvanātha Cakravartī Ṭhākura herein gives a very good example. When one is very eager for more and more money, he is not satisfied even when he is a millionaire or a multimillionaire, but wants to earn more and more money by any means. The same mentality is present in a devotee. The devotee is never satisfied, thinking, "This is the limit of my devotional service." The more he engages in the service of the Lord, the more service he wants to give. This is the position of a devotee. Mahārāja Ambarīṣa, in his family life, was certainly a pure devotee, complete in every respect, because his mind and all his senses were engaged in devotional service (sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane). Mahārāja Ambarīṣa was self-satisfied because all of his senses were engaged in devotional service (sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam/ hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc. Madhya 19.170]). Nonetheless, although Mahārāja Ambarīṣa had engaged all his senses in devotional service, he left his home and went to the forest to concentrate his mind fully at the lotus feet of Kṛṣṇa, exactly as a mercantile man, even though complete in wealth, tries to earn more and more. This mentality of getting more and more engaged in devotional service puts one in the most exalted position. Whereas on the karma platform the mercantile man who wants more and more money becomes increasingly bound and entangled, the devotee becomes increasingly liberated.
TEXT 28
ambarīṣasya caritaṁ
ye śṛṇvanti mahātmanaḥ
muktiṁ prayānti te sarve
bhaktyā viṣṇoḥ prasādataḥ
SYNONYMS
ambarīṣasya-of Mahārāja Ambarīṣa; caritam-character; ye-persons who; śṛṇvanti-hear; mahā-ātmanaḥ-of the great personality, the great devotee; muktim-liberation; prayānti-certainly they attain; te-such persons; sarve-all of them; bhaktyā-simply by devotional service; viṣṇoḥ-of Lord Viṣṇu; prasādataḥ-by the mercy.
By the grace of the Lord, those who hear about the activities of Mahārāja Ambarīṣa, the great devotee, certainly become liberated or become devotees without delay.
Thus end the Bhaktivedanta purports of the Ninth Canto, Fifth Chapter, of the Śrīmad-Bhāgavatam, entitled "Durvāsā Muni's Life Spared."
Chapter Six
The Downfall of Saubhari Muni
After describing the descendants of Mahārāja Ambarīṣa, Śukadeva Gosvāmī described all the kings from Śaśāda to Māndhātā, and in this connection he also described how the great sage Saubhari married the daughters of Māndhātā.
Mahārāja Ambarīṣa had three sons, named Virūpa, Ketumān and Śambhu. The son of Virūpa was Pṛṣadaśva, and his son was Rathītara. Rathītara had no sons, but when he requested the favor of the great sage Aṅgirā, the sage begot several sons in the womb of Rathītara's wife. When the sons were born, they became the dynasty of Aṅgirā Ṛṣi and of Rathītara.
The son of Manu was Ikṣvāku, who had one hundred sons, of whom Vikukṣi, Nimi and Daṇḍakā were the eldest. The sons of Mahārāja Ikṣvāku became kings of different parts of the world. Because of violating sacrificial rules and regulations, one of these sons, Vikukṣi, was banished from the kingdom. By the mercy of Vasiṣṭha and the power of mystic yoga, Mahārāja Ikṣvāku attained liberation after giving up his material body. When Mahārāja Ikṣvāku expired, his son Vikukṣi returned and took charge of the kingdom. He performed various types of sacrifices, and thus he pleased the Supreme Personality of Godhead. This Vikukṣi later became celebrated as Saśāda.
Vikukṣi's son fought with the demons for the sake of the demigods, and because of his valuable service he became famous as Purañjaya, Indravāha and Kakutstha. The son of Purañjaya was Anenā, the son of Anenā was Pṛthu, and the son of Pṛthu was Viśvagandhi. The son of Viśvagandhi was Candra, the son of Candra was Yuvanāśva, and his son was Śrāvasta, who constructed Śrāvastī Purī. The son of Śrāvasta was Bṛhadaśva. Bṛhadaśva's son Kuvalayāśva killed a demon named Dhundhu, and thus he became celebrated as Dhundhumāra, "the killer of Dhundhu." The sons of the killer of Dhundhu were Dṛḍhāśva, Kapilāśva and Bhadrāśva. He also had thousands of other sons, but they burned to ashes in the fire emanating from Dhundhu. The son of Dṛḍhāśva was Haryaśva, the son of Haryaśva was Nikumbha, the son of Nikumbha was Bahulāśva, and the son of Bahulāśva was Kṛśāśva. The son of Kṛśāśva was Senajit, and his son was Yuvanāśva.
Yuvanāśva married one hundred wives, but he had no sons, and therefore he entered the forest. In the forest, the sages performed a sacrifice known as Indra-yajña on his behalf. Once, however, the King became so thirsty in the forest that he drank the water kept for performing yajña. Consequently, after some time, a son came forth from the right side of his abdomen. The son, who was very beautiful, was crying to drink breast milk, and Indra gave the child his index finger to suck. Thus the son became known as Māndhātā. In due course of time, Yuvanāśva achieved perfection by performing austerities.
Thereafter, Māndhātā became the emperor and ruled the earth, which consists of seven islands. Thieves and rogues were very much afraid of this powerful king, and therefore the king was known as Trasaddasyu, meaning "one who is very fearful to rogues and thieves." Māndhātā begot sons in the womb of his wife, Bindumatī. These sons were Purukutsa, Ambarīṣa and Mucukunda. These three sons had fifty sisters, all of whom became wives of the great sage known as Saubhari.
In this connection, Śukadeva Gosvāmī described the history of Saubhari Muni, who, because of sensual agitation caused by fish, fell from his yoga and wanted to marry all the daughters of Māndhātā for sexual pleasure. Later, Saubhari Muni became very regretful. Thus he accepted the order of vānaprastha, performed very severe austerities, and thus attained perfection. In this regard, Śukadeva Gosvāmī described how Saubhari Muni's wives also became perfect.
TEXT 1
śrī-śuka uvāca
virūpaḥ ketumāñ chambhur
ambarīṣa-sutās trayaḥ
virūpāt pṛṣadaśvo 'bhūt
tat-putras tu rathītaraḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; virūpaḥ-by the name Virūpa; ketumān-by the name Ketumān; śambhuḥ-by the name Śambhu; ambarīṣa-of Ambarīṣa Mahārāja; sutāḥ trayaḥ-the three sons; virūpāt-from Virūpa; pṛṣadaśvaḥ-of the name Pṛṣadaśva; abhūt-there was; tat-putraḥ-his son; tu-and; rathītaraḥ-of the name Rathītara.
Śukadeva Gosvāmī said: O Mahārāja Parīkṣit, Ambarīṣa had three sons, named Virūpa, Ketumān and Śambhu. From Virūpa came a son named Pṛṣadaśva, and from Pṛṣadaśva came a son named Rathītara.
TEXT 2
rathītarasyāprajasya
bhāryāyāṁ tantave 'rthitaḥ
aṅgirā janayām āsa
brahma-varcasvinaḥ sutān
SYNONYMS
rathītarasya-of Rathītara; aprajasya-who had no sons; bhāryāyām-unto his wife; tantave-for increasing offspring; arthitaḥ-being requested; aṅgirāḥ-the great sage Aṅgirā; janayām āsa-caused to take birth; brahma-varcasvinaḥ-who had brahminical qualities; sutān-sons.
Rathītara had no sons, and therefore he requested the great sage Aṅgirā to beget sons for him. Because of this request, Aṅgirā begot sons in the womb of Rathītara's wife. All these sons were born with brahminical prowess.
In the Vedic age a man was sometimes called upon to beget sons in the womb of a lesser man's wife for the sake of better progeny. In such an instance, the woman is compared to an agricultural field. A person possessing an agricultural field may employ another person to produce food grains from it, but because the grains are produced from the land, they are considered the property of the owner of the land. Similarly, a woman was sometimes allowed to be impregnated by someone other than her husband, but the sons born of her would then become her husband's sons. Such sons were called kṣetra jāta. Because Rathītara had no sons, he took advantage of this method.
TEXT 3
ete kṣetra-prasūtā vai
punas tv āṅgirasāḥ smṛtāḥ
rathītarāṇāṁ pravarāḥ
kṣetropetā dvi-jātayaḥ
SYNONYMS
ete-the sons begotten by Aṅgirā; kṣetra-prasūtāḥ-became the children of Rathītara and belonged to his family (because they were born from the womb of his wife); vai-indeed; punaḥ-again; tu-but; āṅgirasāḥ-of the dynasty of Aṅgirā; smṛtāḥ-they were called; rathītarāṇām-of all the sons of Rathītara; pravarāḥ-the chief; kṣetra-upetāḥ-because of being born of the kṣetra (field); dvi-jātayaḥ-called brāhmaṇa (being a mixture of brāhmaṇa and kṣatriya).
Having been born from the womb of Rathītara's wife, all these sons were known as the dynasty of Rathītara, but because they were born from the semen of Aṅgirā, they were also known as the dynasty of Aṅgirā. Among all the progeny of Rathītara, these sons were the most prominent because, owing to their birth, they were considered brāhmaṇas.
Śrīla Viśvanātha Cakravartī Ṭhākura gives the meaning of dvi jātayaḥ as "mixed caste," indicating a mixture of brāhmaṇa and kṣatriya.
TEXT 4
kṣuvatas tu manor jajñe
ikṣvākur ghrāṇataḥ sutaḥ
tasya putra-śata-jyeṣṭhā
vikukṣi-nimi-daṇḍakāḥ
SYNONYMS
kṣuvataḥ-while sneezing; tu-but; manoḥ-of Manu; jajñe-was born; ikṣvākuḥ-by the name Ikṣvāku; ghrāṇataḥ-from the nostrils; sutaḥ-the son; tasya-of Ikṣvāku; putra-śata-one hundred sons; jyeṣṭhāḥ-prominent; vikukṣi-of the name Vikukṣi; nimi-by the name Nimi; daṇḍakāḥ-by the name Daṇḍakā.
The son of Manu was Ikṣvāku. When Manu was sneezing, Ikṣvāku was born from Manu's nostrils. King Ikṣvāku had one hundred sons, of whom Vikukṣi, Nimi and Daṇḍakā were the most prominent.
According to Śrīdhara Svāmī, although the Bhāgavatam (9.1.11–12) has previously included Ikṣvāku among the ten sons begotten by Manu in his wife Śraddhā, this was a generalization. It is here specifically explained that Ikṣvāku was born simply from the sneezing of Manu.
TEXT 5
teṣāṁ purastād abhavann
āryāvarte nṛpā nṛpa
pañca-viṁśatiḥ paścāc ca
trayo madhye 'pare 'nyataḥ
SYNONYMS
teṣām-among all of those sons; purastāt-on the eastern side; abhavan-they became; āryāvarte-in the place within the Himalaya and Vindhya mountains known as Āryāvarta; nṛpāḥ-kings; nṛpa-O King (Mahārāja Parīkṣit); pañca-viṁśatiḥ-twenty-five; paścāt-on the western side; ca-also; trayaḥ-three of them; madhye-in the middle (between east and west); apare-others; anyataḥ-in other places.
Of the one hundred sons, twenty-five became kings in the western side of Āryāvarta, a place between the Himalaya and Vindhya mountains. Another twenty-five sons became kings in the east of Āryāvarta, and the three principal sons became kings in the middle. The other sons became kings in various other places.
TEXT 6
sa ekadāṣṭakā-śrāddhe
ikṣvākuḥ sutam ādiśat
māṁsam ānīyatāṁ medhyaṁ
vikukṣe gaccha mā ciram
SYNONYMS
saḥ-that king (Mahārāja Ikṣvāku); ekadā-once upon a time; aṣṭakā-śrāddhe-during January, February and March, when offerings are made to the forefathers; ikṣvākuḥ-King Ikṣvāku; sutam-to his son; ādiśat-ordered; māṁsam-flesh; ānīyatām-bring here; medhyam-pure (obtained by hunting); vikukṣe-O Vikukṣi; gaccha-immediately go; mā ciram-without delay.
During the months of January, February and March, oblations offered to the forefathers are called aṣṭakā-śrāddha. The śrāddha ceremony is held during the dark fortnight of the month. When Mahārāja Ikṣvāku was performing his oblations in this ceremony, he ordered his son Vikukṣi to go immediately to the forest to bring some pure flesh.
TEXT 7
tatheti sa vanaṁ gatvā
mṛgān hatvā kriyārhaṇān
śrānto bubhukṣito vīraḥ
śaśaṁ cādad apasmṛtiḥ
SYNONYMS
tathā-according to the direction; iti-thus; saḥ-Vikukṣi; vanam-to the forest; gatvā-going; mṛgān-animals; hatvā-killing; kriyā-arhaṇān-suitable for offering to the yajña in the śrāddha ceremony; śrāntaḥ-when he was fatigued; bubhukṣitaḥ-and hungry; vīraḥ-the hero; śaśam-a rabbit; ca-also; ādat-he ate; apasmṛtiḥ-forgetting (that the flesh was meant for offering in the śrāddha).
Thereafter, Ikṣvāku's son Vikukṣi went to the forest and killed many animals suitable for being offered as oblations. But when fatigued and hungry he became forgetful and ate a rabbit he had killed.
It is evident that kṣatriyas killed animals in the forest because the flesh of the animals was suitable to be offered at a particular type of yajña. Offering oblations to the forefathers in the ceremony known as śrāddha is also a kind of yajña. In this yajña, flesh obtained from the forest by hunting could be offered. However, in the present age, Kali-yuga, this kind of offering is forbidden. Quoting from the Brahma-vaivarta Purāṇa, Śrī Caitanya Mahāprabhu said:
aśvamedhaṁ gavālambhaṁ
sannyāsaṁ pala-paitṛkam
devareṇa sutotpattiṁ
kalau pañca vivarjayet
[Cc. Ādi 17.164]
"In this age of Kali, five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyāsa, the offering of oblations of flesh to the forefathers, and a man's begetting children in his brother's wife." The word pala-paitṛkam refers to an offering of flesh in oblations to forefathers. Formerly, such an offering was allowed, but in this age it is forbidden. In this age, Kali-yuga, everyone is expert in hunting animals, but most of the people are śūdras, not kṣatriyas. According to Vedic injunctions, however, only kṣatriyas are allowed to hunt, whereas śūdras are allowed to eat flesh after offering goats or other insignificant animals before the deity of goddess Kālī or similar demigods. On the whole, meat-eating is not completely forbidden; a particular class of men is allowed to eat meat according to various circumstances and injunctions. As far as eating beef is concerned, however, it is strictly prohibited to everyone. Thus in Bhagavad-gītā Kṛṣṇa personally speaks of go-rakṣyam, cow protection. Meat-eaters, according to their different positions and the directions of the śāstra, are allowed to eat flesh, but never the flesh of cows. Cows must be given all protection.
TEXT 8
śeṣaṁ nivedayām āsa
pitre tena ca tad-guruḥ
coditaḥ prokṣaṇāyāha
duṣṭam etad akarmakam
SYNONYMS
śeṣam-the remnants; nivedayām āsa-he offered; pitre-to his father; tena-by him; ca-also; tat-guruḥ-their priest or spiritual master; coditaḥ-being requested; prokṣaṇāya-for purifying; āha-said; duṣṭam-polluted; etat-all this flesh; akarmakam-not fit to be used for offering in śrāddha.
Vikukṣi offered the remnants of the flesh to King Ikṣvāku, who gave it to Vasiṣṭha for purification. But Vasiṣṭha could immediately understand that part of the flesh had already been taken by Vikukṣi, and therefore he said that it was unfit to be used in the śrāddha ceremony.
That which is meant to be offered in yajña cannot be tasted by anyone before being offered to the Deity. In our temples, this regulation is in effect. One cannot eat food from the kitchen unless it is offered to the Deity. If something is taken before being offered to the Deity, the entire preparation is polluted and can no longer be offered. Those engaged in Deity worship must know this very well so that they may be saved from committing offenses in Deity worship.
TEXT 9
jñātvā putrasya tat karma
guruṇābhihitaṁ nṛpaḥ
deśān niḥsārayām āsa
sutaṁ tyakta-vidhiṁ ruṣā
SYNONYMS
jñātvā-knowing; putrasya-of his son; tat-that; karma-action; guruṇā-by the spiritual master (Vasiṣṭha); abhihitam-informed; nṛpaḥ-the King (Ikṣvāku); deśāt-from the country; niḥsārayām āsa-drove away; sutam-his son; tyakta-vidhim-because he violated the regulative principles; ruṣā-out of anger.
When King Ikṣvāku, thus informed by Vasiṣṭha, understood what his son Vikukṣi had done, he was extremely angry. Thus he ordered Vikukṣi to leave the country because Vikukṣi had violated the regulative principles.
TEXT 10
sa tu vipreṇa saṁvādaṁ
jñāpakena samācaran
tyaktvā kalevaraṁ yogī
sa tenāvāpa yat param
SYNONYMS
saḥ-Mahārāja Ikṣvāku; tu-indeed; vipreṇa-with the brāhmaṇa (Vasiṣṭha); saṁvādam-discussion; jñāpakena-with the informer; samācaran-doing accordingly; tyaktvā-giving up; kalevaram-this body; yogī-being a bhakti-yogī in the order of renunciation; saḥ-the King; tena-by such instruction; avāpa-achieved; yat-that position which; param-supreme.
Having been instructed by the great and learned brāhmaṇa Vasiṣṭha, who discoursed about the Absolute Truth, Mahārāja Ikṣvāku became renounced. By following the principles for a yogī, he certainly achieved the supreme perfection after giving up his material body.
TEXT 11
pitary uparate 'bhyetya
vikukṣiḥ pṛthivīm imām
śāsad īje hariṁ yajñaiḥ
śaśāda iti viśrutaḥ
SYNONYMS
pitari-when his father; uparate-upon being relieved of the kingdom; abhyetya-having come back; vikukṣiḥ-the son named Vikukṣi; pṛthivīm-the planet earth; imām-this; śāsat-ruling; īje-worshiped; harim-the Supreme Personality of Godhead; yajñaiḥ-by performing various sacrifices; śaśa-adaḥ-Saśāda ("the eater of a rabbit"); iti-thus; viśrutaḥ-celebrated.
After his father's disappearance, Vikukṣi returned to the country and thus became the king, ruling the planet earth and performing various sacrifices to satisfy the Supreme Personality of Godhead. Vikukṣi later became celebrated as Saśāda.
TEXT 12
purañjayas tasya suta
indravāha itīritaḥ
kakutstha iti cāpy uktaḥ
śṛṇu nāmāni karmabhiḥ
SYNONYMS
puram-jayaḥ-Purañjaya ("the conqueror of the residence"); tasya-his (Vikukṣi's); sutaḥ-son; indra-vāhaḥ-Indravāha ("he whose carrier is Indra"); iti-thus; īritaḥ-known as such; kakutsthaḥ-Kakutstha ("situated on the hump of a bull"); iti-thus; ca-also; api-indeed; uktaḥ-known as such; śṛṇu-just hear; nāmāni-all the names; karmabhiḥ-according to one's work.
The son of Saśāda was Purañjaya, who is also known as Indravāha and sometimes as Kakutstha. Please hear from me how he received different names for different activities.
TEXT 13
kṛtānta āsīt samaro
devānāṁ saha dānavaiḥ
pārṣṇigrāho vṛto vīro
devair daitya-parājitaiḥ
SYNONYMS
kṛta-antaḥ-a devastating war; āsīt-there was; samaraḥ-a fight; devānām-of the demigods; saha-with; dānavaiḥ-the demons; pārṣṇigrāhaḥ-a very good assistant; vṛtaḥ-accepted; vīraḥ-a hero; devaiḥ-by the demigods; daitya-by the demons; parājitaiḥ-who had been conquered.
Formerly, there was a devastating war between the demigods and the demons. The demigods, having been defeated, accepted Purañjaya as their assistant and then conquered the demons. Therefore this hero is known as Purañjaya, "he who conquered the residence of the demons."
TEXT 14
vacanād deva-devasya
viṣṇor viśvātmanaḥ prabhoḥ
vāhanatve vṛtas tasya
babhūvendro mahā-vṛṣaḥ
SYNONYMS
vacanāt-by the order or the words; deva-devasya-of the Supreme Lord of all demigods; viṣṇoḥ-Lord Viṣṇu; viśva-ātmanaḥ-the Supersoul of the entire creation; prabhoḥ-the Lord, the controller; vāhanatve-because of becoming the carrier; vṛtaḥ-engaged; tasya-in the service of Purañjaya; babhūva-he became; indraḥ-the King of heaven; mahā-vṛṣaḥ-a great bull.
Purañjaya agreed to kill all the demons, on the condition that Indra would be his carrier. Because of pride, Indra could not accept this proposal, but later, by the order of the Supreme Lord, Viṣṇu, Indra did accept it and became a great bull carrier for Purañjaya.
TEXTS 15–16
sa sannaddho dhanur divyam
ādāya viśikhāñ chitān
stūyamānas tam āruhya
yuyutsuḥ kakudi sthitaḥ
tejasāpyāyito viṣṇoḥ
puruṣasya mahātmanaḥ
pratīcyāṁ diśi daityānāṁ
nyaruṇat tridaśaiḥ puram
SYNONYMS
saḥ-he, Purañjaya; sannaddhaḥ-being well equipped; dhanuḥ divyam-a first-class or transcendental bow; ādāya-taking; viśikhān-arrows; śitān-very sharp; stūyamānaḥ-being praised very much; tam-him (the bull); āruhya-getting on; yuyutsuḥ-prepared to fight; kakudi-on the hump of the bull; sthitaḥ-being situated; tejasā-by the power; āpyāyitaḥ-being favored; viṣṇoḥ-of Lord Viṣṇu; puruṣasya-the Supreme Person; mahā-ātmanaḥ-the Supersoul; pratīcyām-on the western; diśi-direction; daityānām-of the demons; nyaruṇat-captured; tridaśaiḥ-surrounded by the demigods; puram-the residence.
Well protected by armor and desiring to fight, Purañjaya took up a transcendental bow and very sharp arrows, and, while being highly praised by the demigods, he got up on the back of the bull [Indra] and sat on its hump. Thus he is known as Kakutstha. Being empowered by Lord Viṣṇu, who is the Supersoul and the Supreme Person, Purañjaya sat on the great bull and is therefore known as Indravāha. Surrounded by the demigods, he attacked the residence of the demons in the west.
TEXT 17
tais tasya cābhūt pradhanaṁ
tumulaṁ loma-harṣaṇam
yamāya bhallair anayad
daityān abhiyayur mṛdhe
SYNONYMS
taiḥ-with the demons; tasya-of him, Purañjaya; ca-also; abhūt-there was; pradhanam-a fight; tumulam-very fierce; loma-harṣaṇam-the hearing of which makes one's hairs stand on end; yamāya-to the residence of Yamarāja; bhallaiḥ-by arrows; anayat-sent; daityān-the demons; abhiyayuḥ-who came toward him; mṛdhe-in that fight.
There was a fierce battle between the demons and Purañjaya. Indeed, it was so fierce that when one hears about it one's hairs stand on end. All the demons bold enough to come before Purañjaya were immediately sent to the residence of Yamarāja by his arrows.
TEXT 18
tasyeṣu-pātābhimukhaṁ
yugāntāgnim ivolbaṇam
visṛjya dudruvur daityā
hanyamānāḥ svam ālayam
SYNONYMS
tasya-his (Purañjaya's); iṣu-pāta-the throwing of the arrows; abhimukham-in front of; yuga-anta-at the end of the millennium; agnim-the flames; iva-exactly like; ulbaṇam-fierce; visṛjya-giving up the attack; dudruvuḥ-ran away; daityāḥ-all the demons; hanyamānāḥ-being killed (by Purañjaya); svam-own; ālayam-to the residence.
To save themselves from the blazing arrows of Indravāha, which resembled the flames of devastation at the end of the millennium, the demons who remained when the rest of their army was killed fled very quickly to their respective homes.
TEXT 19
jitvā paraṁ dhanaṁ sarvaṁ
sastrīkaṁ vajra-pāṇaye
pratyayacchat sa rājarṣir
iti nāmabhir āhṛtaḥ
SYNONYMS
jitvā-conquering; param-enemies; dhanam-wealth; sarvam-everything; sa-strīkam-with their wives; vajra-pāṇaye-unto Indra, who carries the thunderbolt; pratyayacchat-returned and delivered; saḥ-that; rāja-ṛṣiḥ-saintly king (Purañjaya); iti-thus; nāmabhiḥ-by names; āhṛtaḥ-was called.
After conquering the enemy, the saintly king Purañjaya gave everything, including the enemy's riches and wives, to Indra, who carries a thunderbolt. For this he is celebrated as Purañjaya. Thus Purañjaya is known by different names because of his different activities.
TEXT 20
purañjayasya putro 'bhūd
anenās tat-sutaḥ pṛthuḥ
viśvagandhis tataś candro
yuvanāśvas tu tat-sutaḥ
SYNONYMS
purañjayasya-of Purañjaya; putraḥ-son; abhūt-was born; anenāḥ-by the name Anenā; tat-sutaḥ-his son; pṛthuḥ-of the name Pṛthu; viśvagandhiḥ-of the name Viśvagandhi; tataḥ-his son; candraḥ-by the name Candra; yuvanāśvaḥ-of the name Yuvanāśva; tu-indeed; tat-sutaḥ-his son.
The son of Purañjaya was known as Anenā, Anenā's son was Pṛthu, and Pṛthu's son was Viśvagandhi. Viśvagandhi's son was Candra, and Candra's son was Yuvanāśva.
TEXT 21
śrāvastas tat-suto yena
śrāvastī nirmame purī
bṛhadaśvas tu śrāvastis
tataḥ kuvalayāśvakaḥ
SYNONYMS
śrāvastaḥ-by the name Śrāvasta; tat-sutaḥ-the son of Yuvanāśva; yena-by whom; śrāvastī-of the name Śrāvastī; nirmame-was constructed; purī-the great township; bṛhadaśvaḥ-Bṛhadaśva; tu-however; śrāvastiḥ-begotten by Śrāvasta; tataḥ-from him; kuvalayāśvakaḥ-of the name Kuvalayāśva.
The son of Yuvanāśva was Śrāvasta, who constructed a township known as Śrāvastī Purī. The son of Śrāvasta was Bṛhadaśva, and his son was Kuvalayāśva. In this way the dynasty increased.
TEXT 22
yaḥ priyārtham utaṅkasya
dhundhu-nāmāsuraṁ balī
sutānām eka-viṁśatyā
sahasrair ahanad vṛtaḥ
SYNONYMS
yaḥ-he who; priya-artham-for the satisfaction; utaṅkasya-of the great sage Utaṅka; dhundhu-nāma-of the name Dhundhu; asuram-a demon; balī-very powerful (Kuvalayāśva); sutānām-of sons; eka-viṁśatyā-by twenty-one; sahasraiḥ-thousands; ahanat-killed; vṛtaḥ-surrounded.
To satisfy the sage Utaṅka, the greatly powerful Kuvalayāśva killed a demon named Dhundhu. He did this with the assistance of his twenty-one thousand sons.
TEXTS 23–24
dhundhumāra iti khyātas
tat-sutās te ca jajvaluḥ
dhundhor mukhāgninā sarve
traya evāvaśeṣitāḥ
dṛḍhāśvaḥ kapilāśvaś ca
bhadrāśva iti bhārata
dṛḍhāśva-putro haryaśvo
nikumbhas tat-sutaḥ smṛtaḥ
SYNONYMS
dhundhu-māraḥ-the killer of Dhundhu; iti-thus; khyātaḥ-celebrated; tat-sutāḥ-his sons; te-all of them; ca-also; jajvaluḥ-burned; dhundhoḥ-of Dhundhu; mukha-agninā-by the fire emanating from the mouth; sarve-all of them; trayaḥ-three; eva-only; avaśeṣitāḥ-remained alive; dṛḍhāśvaḥ-Dṛḍhāśva; kapilāśvaḥ-Kapilāśva; ca-and; bhadrāśvaḥ-Bhadrāśva; iti-thus; bhārata-O Mahārāja Parīkṣit; dṛḍhāśva-putraḥ-the son of Dṛḍhāśva; haryaśvaḥ-named Haryaśva; nikumbhaḥ-Nikumbha; tat-sutaḥ-his son; smṛtaḥ-well known.
O Mahārāja Parīkṣit, for this reason Kuvalayāśva is celebrated as Dhundhumāra ["the killer of Dhundhu"]. All but three of his sons, however, were burned to ashes by the fire emanating from Dhundhu's mouth. The remaining sons were Dṛḍhāśva, Kapilāśva and Bhadrāśva. From Dṛḍhāśva came a son named Haryaśva, whose son is celebrated as Nikumbha.
TEXT 25
bahulāśvo nikumbhasya
kṛśāśvo 'thāsya senajit
yuvanāśvo 'bhavat tasya
so 'napatyo vanaṁ gataḥ
SYNONYMS
bahulāśvaḥ-of the name Bahulāśva; nikumbhasya-of Nikumbha; kṛśāśvaḥ-of the name Kṛśāśva; atha-thereafter; asya-of Kṛśāśva; senajit-Senajit; yuvanāśvaḥ-of the name Yuvanāśva; abhavat-was born; tasya-of Senajit; saḥ-he; anapatyaḥ-without any sons; vanam gataḥ-retired to the forest as a vānaprastha.
The son of Nikumbha was Bahulāśva, the son of Bahulāśva was Kṛśāśva, the son of Kṛśāśva was Senajit, and the son of Senajit was Yuvanāśva. Yuvanāśva had no sons, and thus he retired from family life and went to the forest.
TEXT 26
bhāryā-śatena nirviṇṇa
ṛṣayo 'sya kṛpālavaḥ
iṣṭiṁ sma vartayāṁ cakrur
aindrīṁ te susamāhitāḥ
SYNONYMS
bhāryā-śatena-with one hundred wives; nirviṇṇaḥ-very morose; ṛṣayaḥ-the sages (in the forest); asya-upon him; kṛpālavaḥ-very merciful; iṣṭim-a ritualistic ceremony; sma-in the past; vartayām cakruḥ-began to execute; aindrīm-known as an Indra-yajña; te-all of them; su-samāhitāḥ-being very careful and attentive.
Although Yuvanāśva went into the forest with his one hundred wives, all of them were very morose. The sages in the forest, however, being very kind to the King, began very carefully and attentively performing an Indra-yajña so that the King might have a son.
One may enter the vānaprastha order of life with his wife, but the vānaprastha order means complete retirement from household life. Although King Yuvanāśva retired from family life, he and his wives were always morose because he had no son.
TEXT 27
rājā tad-yajña-sadanaṁ
praviṣṭo niśi tarṣitaḥ
dṛṣṭvā śayānān viprāṁs tān
papau mantra-jalaṁ svayam
SYNONYMS
rājā-the King (Yuvanāśva); tat-yajña-sadanam-the arena of sacrifice; praviṣṭaḥ-entered; niśi-at night; tarṣitaḥ-being thirsty; dṛṣṭvā-seeing; śayānān-lying down; viprān-all the brāhmaṇas; tān-all of them; papau-drank; mantra-jalam-water sanctified by mantras; svayam-personally.
Being thirsty one night, the King entered the arena of sacrifice, and when he saw all the brāhmaṇas lying down, he personally drank the sanctified water meant to be drunk by his wife.
Yajñas performed by brāhmaṇas according to Vedic ritualistic ceremonies are so potent that the sanctifying of water by Vedic mantras can bring about the desired result. In this instance, the brāhmaṇas sanctified the water so that the King's wife might drink it in the yajña, but by providence the King himself went there at night and, being thirsty, drank the water.
TEXT 28
utthitās te niśamyātha
vyudakaṁ kalaśaṁ prabho
papracchuḥ kasya karmedaṁ
pītaṁ puṁsavanaṁ jalam
SYNONYMS
utthitāḥ-after awakening; te-all of them; niśamya-seeing; atha-thereafter; vyudakam-empty; kalaśam-the waterpot; prabho-O King Parīkṣit; papracchuḥ-inquired; kasya-whose; karma-act; idam-this; pītam-drunk; puṁsavanam-which was to cause the birth of a child; jalam-water.
When the brāhmaṇas got up from bed and saw the waterpot empty, they inquired who had done this work of drinking the water meant for begetting a child.
TEXT 29
rājñā pītaṁ viditvā vai
īśvara-prahitena te
īśvarāya namaś cakrur
aho daiva-balaṁ balam
SYNONYMS
rājñā-by the King; pītam-drunk; viditvā-understanding this; vai-indeed; īśvara-prahitena-inspired by providence; te-all of them; īśvarāya-unto the Supreme Personality of Godhead, the supreme controller; namaḥ cakruḥ-offered respectful obeisances; aho-alas; daiva-balam-providential power; balam-is actual power.
When the brāhmaṇas came to understand that the King, inspired by the supreme controller, had drunk the water, they all exclaimed "Alas! The power of providence is real power. No one can counteract the power of the Supreme." In this way they offered their respectful obeisances unto the Lord.
TEXT 30
tataḥ kāla upāvṛtte
kukṣiṁ nirbhidya dakṣiṇam
yuvanāśvasya tanayaś
cakravartī jajāna ha
SYNONYMS
tataḥ-thereafter; kāle-time; upāvṛtte-being mature; kukṣim-the lower part of the abdomen; nirbhidya-piercing; dakṣiṇam-the right side; yuvanāśvasya-of King Yuvanāśva; tanayaḥ-a son; cakravartī-with all the good symptoms of a king; jajāna-generated; ha-in the past.
Thereafter, in due course of time, a son with all the good symptoms of a powerful king came forth from the lower right side of King Yuvanāśva's abdomen.
TEXT 31
kaṁ dhāsyati kumāro 'yaṁ
stanye rorūyate bhṛśam
māṁ dhātā vatsa mā rodīr
itīndro deśinīm adāt
SYNONYMS
kam-by whom; dhāsyati-will he be cared for by being supplied breast milk; kumāraḥ-child; ayam-this; stanye-for drinking breast milk; rorūyate-is crying; bhṛśam-so much; mām dhātā-just drink me; vatsa-my dear child; mā rodīḥ-do not cry; iti-thus; indraḥ-King Indra; deśinīm-the index finger; adāt-gave him to suck.
The baby cried so much for breast milk that all the brāhmaṇas were very unhappy. "Who will take care of this baby?" they said. Then Indra, who was worshiped in that yajña, came and solaced the baby. "Do not cry," Indra said. Then Indra put his index finger in the baby's mouth and said, "You may drink me."
TEXT 32
na mamāra pitā tasya
vipra-deva-prasādataḥ
yuvanāśvo 'tha tatraiva
tapasā siddhim anvagāt
SYNONYMS
na-not; mamāra-died; pitā-the father; tasya-of the baby; vipra-deva-prasādataḥ-because of the mercy and blessings of the brāhmaṇas; yuvanāśvaḥ-King Yuvanāśva; atha-thereafter; tatra eva-in that very place; tapasā-by executing austerity; siddhim-perfection; anvagāt-achieved.
Because Yuvanāśva, the father of the baby, was blessed by the brāhmaṇas, he did not fall a victim to death. After this incident, he performed severe austerities and achieved perfection in that very spot.
TEXTS 33–34
trasaddasyur itīndro 'ṅga
vidadhe nāma yasya vai
yasmāt trasanti hy udvignā
dasyavo rāvaṇādayaḥ
yauvanāśvo 'tha māndhātā
cakravarty avanīṁ prabhuḥ
sapta-dvīpavatīm ekaḥ
śaśāsācyuta-tejasā
SYNONYMS
trasat-dasyuḥ-of the name Trasaddasyu ("one who threatens thieves and rogues"); iti-thus; indraḥ-the King of heaven; aṅga-my dear King; vidadhe-gave; nāma-the name; yasya-whom; vai-indeed; yasmāt-from whom; trasanti-are afraid; hi-indeed; udvignāḥ-the cause of anxiety; dasyavaḥ-thieves and rogues; rāvaṇa-ādayaḥ-headed by great Rākṣasas like Rāvaṇa; yauvanāśvaḥ-the son of Yuvanāśva; atha-thus; māndhātā-known as Māndhātā; cakravartī-the emperor of the world; avanīm-this surface of the world; prabhuḥ-the master; sapta-dvīpa-vatīm-consisting of seven islands; ekaḥ-one alone; śaśāsa-ruled; acyuta-tejasā-being powerful by the favor of the Supreme Personality of Godhead.
Māndhātā, the son of Yuvanāśva, was the cause of fear for Rāvaṇa and other thieves and rogues who caused anxiety. O King Parīkṣit, because they feared him, the son of Yuvanāśva was known as Trasaddasyu. This name was given by King Indra. By the mercy of the Supreme Personality of Godhead, the son of Yuvanāśva was so powerful that when he became emperor he ruled the entire world, consisting of seven islands, without any second ruler.
TEXTS 35–36
īje ca yajñaṁ kratubhir
ātma-vid bhūri-dakṣiṇaiḥ
sarva-devamayaṁ devaṁ
sarvātmakam atīndriyam
dravyaṁ mantro vidhir yajño
yajamānas tathartvijaḥ
dharmo deśaś ca kālaś ca
sarvam etad yad ātmakam
SYNONYMS
īje-he worshiped; ca-also; yajñam-the Lord of sacrifices; kratubhiḥ-by great ritualistic performances; ātma-vit-fully conscious by self-realization; bhūri-dakṣiṇaiḥ-by giving large contributions to the brāhmaṇas; sarva-deva-mayam-consisting of all the demigods; devam-the Lord; sarva-ātmakam-the Supersoul of everyone; ati-indriyam-transcendentally situated; dravyam-ingredients; mantraḥ-chanting of the Vedic hymns; vidhiḥ-regulative principles; yajñaḥ-worshiping; yajamānaḥ-the performer; tathā-with; ṛtvijaḥ-the priests; dharmaḥ-religious principles; deśaḥ-the country; ca-and; kālaḥ-the time; ca-also; sarvam-everything; etat-all these; yat-that which is; ātmakam-favorable for self-realization.
The Supreme Personality of Godhead is not different from the auspicious aspects of great sacrifices, such as the ingredients of the sacrifice, the chanting of Vedic hymns, the regulative principles, the performer, the priests, the result of the sacrifice, the arena of sacrifice, and the time of sacrifice. Knowing the principles of self-realization, Māndhātā worshiped that transcendentally situated Supreme Soul, the Supreme Personality of Godhead, Lord Viṣṇu, who comprises all the demigods. He also gave immense charity to the brāhmaṇas, and thus he performed yajña to worship the Lord.
TEXT 37
yāvat sūrya udeti sma
yāvac ca pratitiṣṭhati
tat sarvaṁ yauvanāśvasya
māndhātuḥ kṣetram ucyate
SYNONYMS
yāvat-as long as; sūryaḥ-the sun; udeti-has risen on the horizon; sma-in the past; yāvat-as long as; ca-also; pratitiṣṭhati-continues to stay; tat-all those things mentioned above; sarvam-everything; yauvanāśvasya-of the son of Yuvanāśva; māndhātuḥ-called Māndhātā; kṣetram-location; ucyate-is said to be.
All places, from where the sun rises on the horizon, shining brilliantly, to where the sun sets, are known as the possession of the celebrated Māndhātā, the son of Yuvanāśva.
TEXT 38
śaśabindor duhitari
bindumatyām adhān nṛpaḥ
purukutsam ambarīṣaṁ
mucukundaṁ ca yoginam
teṣāṁ svasāraḥ pañcāśat
saubhariṁ vavrire patim
SYNONYMS
śaśabindoḥ-of a king known as Śaśabindu; duhitari-unto the daughter; bindumatyām-whose name was Bindumatī; adhāt-begot; nṛpaḥ-the King (Māndhātā); purukutsam-Purukutsa; ambarīṣam-Ambarīṣa; mucukundam-Mucukunda; ca-and; yoginam-a highly elevated mystic; teṣām-of them; svasāraḥ-the sisters; pañcāśat-fifty; saubharim-unto the great sage Saubhari; vavrire-accepted; patim-as husband.
Māndhātā begot three sons in the womb of Bindumatī, the daughter of Śaśabindu. These sons were Purukutsa, Ambarīṣa, and Mucukunda, a great mystic yogī. These three brothers had fifty sisters, who all accepted the great sage Saubhari as their husband.
TEXTS 39–40
yamunāntar-jale magnas
tapyamānaḥ paraṁ tapaḥ
nirvṛtiṁ mīna-rājasya
dṛṣṭvā maithuna-dharmiṇaḥ
jāta-spṛho nṛpaṁ vipraḥ
kanyām ekām ayācata
so 'py āha gṛhyatāṁ brahman
kāmaṁ kanyā svayaṁvare
SYNONYMS
yamunā-antaḥ-jale-in the deep water of the River Yamunā; magnaḥ-merged completely; tapyamānaḥ-executing austerities; param-uncommon; tapaḥ-austerity; nirvṛtim-pleasure; mīna-rājasya-of a big fish; dṛṣṭvā-seeing; maithuna-dharmiṇaḥ-engaged in sexual affairs; jāta-spṛhaḥ-became sexually inclined; nṛpam-unto the King (Māndhātā); vipraḥ-the brāhmaṇa (Saubhari Ṛṣi); kanyām ekām-one daughter; ayācata-begged for; saḥ-he, the King; api-also; āha-said; gṛhyatām-you can take; brahman-O brāhmaṇa; kāmam-as she desires; kanyā-daughter; svayaṁvare-a personal selection.
Saubhari Ṛṣi was engaged in austerity, deep in the water of the River Yamunā, when he saw a pair of fish engaged in sexual affairs. Thus he perceived the pleasure of sex life, and induced by this desire he went to King Māndhātā and begged for one of the King's daughters. In response to this request, the King said, "O brāhmaṇa, any of my daughters may accept any husband according to her personal selection."
This is the beginning of the story of Saubhari Ṛṣi. According to Viśvanātha Cakravartī Ṭhākura, Māndhātā was the king of Mathurā, and Saubhari Ṛṣi was engaged in austerity while submerged deep within the River Yamunā. When the ṛṣi felt sexual desire, he emerged from the water and went to King Māndhātā to ask that one of the King's daughters become his wife.
TEXTS 41–42
sa vicintyāpriyaṁ strīṇāṁ
jaraṭho 'ham asan-mataḥ
valī-palita ejat-ka
ity ahaṁ pratyudāhṛtaḥ
sādhayiṣye tathātmānaṁ
sura-strīṇām abhīpsitam
kiṁ punar manujendrāṇām
iti vyavasitaḥ prabhuḥ
SYNONYMS
saḥ-he, Saubhari Muni; vicintya-thinking to himself; apriyam-not liked; strīṇām-by the women; jaraṭhaḥ-being infirm because of old age; aham-I; asat-mataḥ-not desired by them; valī-wrinkled; palitaḥ-grey-haired; ejat-kaḥ-with the head always trembling; iti-in this way; aham-I; pratyudāhṛtaḥ-rejected (by them); sādhayiṣye-I shall act in such a way; tathā-as; ātmānam-my body; sura-strīṇām-to the celestial women of the heavenly planets; abhīpsitam-desirable; kim-what to speak of; punaḥ-yet; manuja-indrāṇām-of the daughters of worldly kings; iti-in this way; vyavasitaḥ-determined; prabhuḥ-Saubhari, the greatly powerful mystic.
Saubhari Muni thought: I am now feeble because of old age. My hair has become grey, my skin is slack, and my head always trembles. Besides, I am a yogī. Therefore women do not like me. Since the King has thus rejected me, I shall reform my body in such a way as to be desirable even to celestial women, what to speak of the daughters of worldly kings.
TEXT 43
muniḥ praveśitaḥ kṣatrā
kanyāntaḥpuram ṛddhimat
vṛtaḥ sa rāja-kanyābhir
ekaṁ pañcāśatā varaḥ
SYNONYMS
muniḥ-Saubhari Muni; praveśitaḥ-admitted; kṣatrā-by the palace messenger; kanyā-antaḥpuram-into the residential quarters of the princesses; ṛddhi-mat-extremely opulent in all respects; vṛtaḥ-accepted; saḥ-he; rāja-kanyābhiḥ-by all the princesses; ekam-he alone; pañcāśatā-by all fifty; varaḥ-the husband.
Thereafter, when Saubhari Muni became quite a young and beautiful person, the messenger of the palace took him inside the residential quarters of the princesses, which were extremely opulent. All fifty princesses then accepted him as their husband, although he was only one man.
TEXT 44
tāsāṁ kalir abhūd bhūyāṁs
tad-arthe 'pohya sauhṛdam
mamānurūpo nāyaṁ va
iti tad-gata-cetasām
SYNONYMS
tāsām-of all the princesses; kaliḥ-disagreement and quarrel; abhūt-there was; bhūyān-very much; tat-arthe-for the sake of Saubhari Muni; apohya-giving up; sauhṛdam-a good relationship; mama-mine; anurūpaḥ-the fit person; na-not; ayam-this; vaḥ-yours; iti-in this way; tat-gata-cetasām-being attracted by him.
Thereafter, the princesses, being attracted by Saubhari Muni, gave up their sisterly relationship and quarreled among themselves, each one of them contending, "This man is just suitable for me, and not for you." In this way there ensued a great disagreement.
TEXTS 45–46
sa bahv-ṛcas tābhir apāraṇīya-
tapaḥ-śriyānarghya-paricchadeṣu
gṛheṣu nānopavanāmalāmbhaḥ-
saraḥsu saugandhika-kānaneṣu
mahārha-śayyāsana-vastra-bhūṣaṇa-
snānānulepābhyavahāra-mālyakaiḥ
svalaṅkṛta-strī-puruṣeṣu nityadā
reme 'nugāyad-dvija-bhṛṅga-vandiṣu
SYNONYMS
saḥ-he, Saubhari Ṛṣi; bahu-ṛcaḥ-quite expert in utilizing Vedic mantras; tābhiḥ-with his wives; apāraṇīya-unlimited; tapaḥ-the result of austerity; śriyā-by opulences; anarghya-paraphernalia for enjoyment; paricchadeṣu-equipped with different garments and dresses; gṛheṣu-in the house and rooms; nānā-varieties of; upavana-parks; amala-clean; ambhaḥ-water; saraḥsu-in lakes; saugandhika-very fragrant; kānaneṣu-in gardens; mahā-arha-very costly; śayyā-bedding; āsana-sitting places; vastra-clothing; bhūṣaṇa-ornaments; snāna-bathing places; anulepa-sandalwood; abhyavahāra-palatable dishes; mālyakaiḥ-and with garlands; su-alaṅkṛta-properly dressed and decorated; strī-women; puruṣeṣu-with men also; nityadā-constantly; reme-enjoyed; anugāyat-followed by the singing of; dvija-birds; bhṛṅga-bumblebees; vandiṣu-and professional singers.
Because Saubhari Muni was expert in chanting mantras perfectly, his severe austerities resulted in an opulent home, with garments, ornaments, properly dressed and decorated maidservants and manservants, and varieties of parks with clear-water lakes and gardens. In the gardens, fragrant with varieties of flowers, birds chirped and bees hummed, surrounded by professional singers. Saubhari Muni's home was amply provided with valuable beds, seats, ornaments, and arrangements for bathing, and there were varieties of sandalwood creams, flower garlands, and palatable dishes. Thus surrounded by opulent paraphernalia, the muni engaged in family affairs with his numerous wives.
Saubhari Ṛṣi was a great yogī. Yogic perfection makes available eight material opulences-aṇimā, laghimā, mahimā, prāpti, prākāmya, īśitva, vaśitva and kāmāvasāyitā. Saubhari Muni exhibited super-excellence in material enjoyment by dint of his yogic perfection. The word bahv-ṛca means "expert in chanting mantras." As material opulence can be achieved by ordinary material means, it can also be achieved by subtle means through mantras. By chanting mantras, Saubhari Muni arranged for material opulence, but this was not perfection in life. As will be seen, Saubhari Muni became very dissatisfied with material opulence and thus left everything and reentered the forest in the vānaprastha order and achieved final success. Those who are not ātma-tattva-vit, who do not know the spiritual value of life, can be satisfied with external material opulences, but those who are ātma-tattva-vit are not inspired by material opulence. This is the instruction we can derive from the life and activities of Saubhari Muni.
TEXT 47
yad-gārhasthyaṁ tu saṁvīkṣya
sapta-dvīpavatī-patiḥ
vismitaḥ stambham ajahāt
sārvabhauma-śriyānvitam
SYNONYMS
yat-he whose; gārhasthyam-family life, householder life; tu-but; saṁvīkṣya-observing; sapta-dvīpa-vatī-patiḥ-Māndhātā, who was the King of the entire world, consisting of seven islands; vismitaḥ-was struck with wonder; stambham-pride due to a prestigious position; ajahāt-he gave up; sārva-bhauma-the emperor of the entire world; śriyā-anvitam-blessed with all kinds of opulence.
Māndhātā, the King of the entire world, consisting of seven islands, was struck with wonder when he saw the household opulence of Saubhari Muni. Thus he gave up his false prestige in his position as emperor of the world.
Everyone is proud of his own position, but here was an astounding experience, in which the emperor of the entire world felt himself defeated in all details of material happiness by the opulence of Saubhari Muni.
TEXT 48
evaṁ gṛheṣv abhirato
viṣayān vividhaiḥ sukhaiḥ
sevamāno na cātuṣyad
ājya-stokair ivānalaḥ
SYNONYMS
evam-in this way; gṛheṣu-in household affairs; abhirataḥ-being always engaged; viṣayān-material paraphernalia; vividhaiḥ-with varieties of; sukhaiḥ-happiness; sevamānaḥ-enjoying; na-not; ca-also; atuṣyat-satisfied him; ājya-stokaiḥ-by drops of fat; iva-like; analaḥ-a fire.
In this way, Saubhari Muni enjoyed sense gratification in the material world, but he was not at all satisfied, just as a fire never ceases blazing if constantly supplied with drops of fat.
Material desire is just like a blazing fire. If a fire is continually supplied with drops of fat, the fire will increase more and more and never be extinguished. Therefore the policy of trying to satisfy material desires by catering to one's material demands will never be successful. In modern civilization, everyone is engaged in economic development, which is another way of constantly dropping fat into the material fire. The Western countries have reached the summit of material civilization, but people are still dissatisfied. Real satisfaction is Kṛṣṇa consciousness. This is confirmed in Bhagavad-gītā (5.29), where Kṛṣṇa says:
bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati
"The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries." One must therefore take to Kṛṣṇa consciousness and advance in Kṛṣṇa consciousness by properly following the regulative principles. Then one can attain an eternal, blissful life in peace and knowledge.
TEXT 49
sa kadācid upāsīna
ātmāpahnavam ātmanaḥ
dadarśa bahv-ṛcācāryo
mīna-saṅga-samutthitam
SYNONYMS
saḥ-he, Saubhari Muni; kadācit-one day; upāsīnaḥ-sitting down; ātma-apahnavam-degrading oneself from the platform of tapasya; ātmanaḥ-self-caused; dadarśa-observed; bahu-ṛca-ācāryaḥ-Saubhari Muni, who was expert in chanting mantras; mīna-saṅga-the sexual affairs of fish; samutthitam-caused by this incident.
Thereafter, one day while Saubhari Muni, who was expert in chanting mantras, was sitting in a secluded place, he thought to himself about the cause of his falldown, which was simply that he had associated himself with the sexual affairs of the fish.
Viśvanātha Cakravartī Ṭhākura remarks that Saubhari Muni had fallen from his austerity because of a vaiṣṇava-aparādha. The history is that when Garuḍa wanted to eat fish, Saubhari Muni unnecessarily gave the fish shelter under his care. Because Garuḍa's plans for eating were disappointed, Saubhari Muni certainly committed a great offense to a Vaiṣṇava. Because of this vaiṣṇava-aparādha, an offense at the lotus feet of a Vaiṣṇava, Saubhari Muni fell from his exalted position of mystic tapasya. One should not, therefore, impede the activities of a Vaiṣṇava. This is the lesson we must learn from this incident concerning Saubhari Muni.
TEXT 50
aho imaṁ paśyata me vināśaṁ
tapasvinaḥ sac-carita-vratasya
antarjale vāri-cara-prasaṅgāt
pracyāvitaṁ brahma ciraṁ dhṛtaṁ yat
SYNONYMS
aho-alas; imam-this; paśyata-just see; me-of me; vināśam-falldown; tapasvinaḥ-who was such a great mystic performing austerity; sat-carita-of very good character, observing all necessary rules and regulations; vratasya-of one who has taken a vow strictly; antaḥ-jale-in the depths of the water; vāri-cara-prasaṅgāt-because of the affairs of the aquatics; pracyāvitam-fallen; brahma-from the activities of Brahman realization or austerity; ciram-for a long time; dhṛtam-executed; yat-which.
Alas! While practicing austerity, even within the depths of the water, and while observing all the rules and regulations practiced by saintly persons, I lost the results of my long austerities simply by association with the sexual affairs of fish. Everyone should observe this falldown and learn from it.
TEXT 51
saṅgaṁ tyajeta mithuna-vratīnāṁ mumukṣuḥ
sarvātmanā na visṛjed bahir-indriyāṇi
ekaś caran rahasi cittam ananta īśe
yuñjīta tad-vratiṣu sādhuṣu cet prasaṅgaḥ
SYNONYMS
saṅgam-association; tyajeta-must give up; mithuna-vratīnām-of a person engaged in sexual affairs, legal or illegal; mumukṣuḥ-persons who desire liberation; sarva-ātmanā-in all respects; na-do not; visṛjet-employ; bahiḥ-indriyāṇi-external senses; ekaḥ-alone; caran-moving; rahasi-in a secluded place; cittam-the heart; anante īśe-fixed at the lotus feet of the unlimited Supreme Personality of Godhead; yuñjīta-one can engage himself; tat-vratiṣu-with persons of the same category (desiring liberation from material bondage); sādhuṣu-such saintly persons; cet-if; prasaṅgaḥ-one wants association.
A person desiring liberation from material bondage must give up the association of persons interested in sex life and should not employ his senses externally [in seeing, hearing, talking, walking and so on]. One should always stay in a secluded place, completely fixing his mind at the lotus feet of the unlimited Personality of Godhead, and if one wants any association at all, he should associate with persons similarly engaged.
Saubhari Muni, giving conclusions derived from his practical experience, instructs us that persons interested in crossing to the other side of the material ocean must give up the association of persons interested in sex life and accumulating money. This is also advised by Śrī Caitanya Mahāprabhu:
niṣkiñcanasya bhagavad-bhajanonmukasya
pāraṁ paraṁ jigamiṣor bhava-sāgarasya
sandarśanaṁ viṣayiṇām atha yoṣitāṁ ca
hā hanta hanta viṣa-bhakṣaṇato 'py asādhu
(Caitanya-candrodaya-nāṭaka 8.27)
"Alas, for a person seriously desiring to cross the material ocean and engage in the transcendental loving service of the Lord without material motives, seeing a materialist engaged in sense gratification and seeing a woman who is similarly interested is more abominable than drinking poison willingly."
One who desires complete freedom from material bondage can engage himself in the transcendental loving service of the Lord. He must not associate with viṣayī-materialistic persons or those interested in sex life. Every materialist is interested in sex. Thus in plain language it is advised that an exalted saintly person avoid the association of those who are materially inclined. Śrīla Narottama dāsa Ṭhākura also recommends that one engage in the service of the ācāryas, and if one wants to live in association, he must live in the association of devotees (tāṅdera caraṇa sevi bhakta-sane vāsa). The Kṛṣṇa consciousness movement is creating many centers just to create devotees so that by associating with the members of such a center people will automatically become uninterested in material affairs. Although this is an ambitious proposal, this association is proving effective by the mercy of Śrī Caitanya Mahāprabhu. By gradually associating with the members of the Kṛṣṇa consciousness movement, simply by taking prasāda and taking part in chanting of the Hare Kṛṣṇa mantra, ordinary persons are being considerably elevated. Saubhari Muni regrets that he had bad association even in the deepest part of the water. Because of the bad association of the sexually engaged fish, he fell down. A secluded place is also not secure unless there is good association.
TEXT 52
ekas tapasvy aham athāmbhasi matsya-saṅgāt
pañcāśad āsam uta pañca-sahasra-sargaḥ
nāntaṁ vrajāmy ubhaya-kṛtya-manorathānāṁ
māyā-guṇair hṛta-matir viṣaye 'rtha-bhāvaḥ
SYNONYMS
ekaḥ-one only; tapasvī-great sage; aham-I; atha-thus; ambhasi-in the deep water; matsya-saṅgāt-by associating with the fish; pañcāśat-fifty; āsam-got wives; uta-and what to speak of begetting one hundred sons in each of them; pañca-sahasra-sargaḥ-procreation of five thousand; na antam-no end; vrajāmi-I can find; ubhaya-kṛtya-duties of this life and the next; manorathānām-mental concoctions; māyā-guṇaiḥ-influenced by the modes of material nature; hṛta-lost; matiḥ viṣaye-great attraction for material things; artha-bhāvaḥ-matters of self-interest.
In the beginning I was alone and engaged in performing the austerities of mystic yoga, but later, because of the association of fish engaged in sex, I desired to marry. Then I became the husband of fifty wives, and in each of them I begot one hundred sons, and thus my family increased to five thousand members. By the influence of the modes of material nature, I became fallen and thought that I would be happy in material life. Thus there is no end to my material desires for enjoyment, in this life and the next.
TEXT 53
evaṁ vasan gṛhe kālaṁ
virakto nyāsam āsthitaḥ
vanaṁ jagāmānuyayus
tat-patnyaḥ pati-devatāḥ
SYNONYMS
evam-in this way; vasan-living; gṛhe-at home; kālam-passing away time; viraktaḥ-became detached; nyāsam-in the renounced order of life; āsthitaḥ-became situated; vanam-in the forest; jagāma-he went; anuyayuḥ-was followed by; tat-patnyaḥ-all his wives; pati-devatāḥ-because their only worshipable object was their husband.
In this way he passed his life in household affairs for some time, but then he became detached from material enjoyment. To renounce material association, he accepted the vānaprastha order and went to the forest. His devoted wives followed him, for they had no shelter other than their husband.
TEXT 54
tatra taptvā tapas tīkṣṇam
ātma-darśanam ātmavān
sahaivāgnibhir ātmānaṁ
yuyoja paramātmani
SYNONYMS
tatra-in the forest; taptvā-executing austerity; tapaḥ-the regulative principles of austerity; tīkṣṇam-very severely; ātma-darśanam-which helps self-realization; ātmavān-conversant with the self; saha-with; eva-certainly; agnibhiḥ-fires; ātmānam-the personal self; yuyoja-he engaged; parama-ātmani-dealing with the Supreme Soul.
When Saubhari Muni, who was quite conversant with the self, went to the forest, he performed severe penances. In this way, in the fire at the time of death, he ultimately engaged himself in the service of the Supreme Personality of Godhead.
At the time of death, fire burns the gross body, and if there is no more desire for material enjoyment the subtle body is also ended, and in this way a pure soul remains. This is confirmed in Bhagavad-gītā (tyaktvā dehaṁ punar janma naiti [Bg. 4.9]). If one is free from the bondage of both the gross and subtle material bodies and remains a pure soul, he returns home, back to Godhead, to be engaged in the service of the Lord. Tyaktvā dehaṁ punar janma naiti mām eti: [Bg. 4.9] he goes back home, back to Godhead. Thus it appears that Saubhari Muni attained that perfect stage.
TEXT 55
tāḥ sva-patyur mahārāja
nirīkṣyādhyātmikīṁ gatim
anvīyus tat-prabhāveṇa
agniṁ śāntam ivārciṣaḥ
SYNONYMS
tāḥ-all the wives of Saubhari; sva-patyuḥ-with their own husband; mahārāja-O King Parīkṣit; nirīkṣya-observing; adhyātmikīm-spiritual; gatim-progress; anvīyuḥ-followed; tat-prabhāveṇa-by the influence of their husband (although they were unfit, by the influence of their husband they also could go to the spiritual world); agnim-the fire; śāntam-completely merged; iva-like; arciṣaḥ-the flames.
O Mahārāja Parīkṣit, by observing their husband progressing in spiritual existence, Saubhari Muni's wives were also able to enter the spiritual world by his spiritual power, just as the flames of a fire cease when the fire is extinguished.
As stated in Bhagavad-gītā (9.32), striyo vaiśyās tathā śūdrās te 'pi yānti parāṁ gatim. Women are not considered very powerful in following spiritual principles, but if a woman is fortunate enough to get a suitable husband who is spiritually advanced and if she always engages in his service, she also gets the same benefit as her husband. Here it is clearly said that the wives of Saubhari Muni also entered the spiritual world by the influence of their husband. They were unfit, but because they were faithful followers of their husband, they also entered the spiritual world with him. Thus a woman should be a faithful servant of her husband, and if the husband is spiritually advanced, the woman will automatically get the opportunity to enter the spiritual world.
Thus end the Bhaktivedanta purports of the Ninth Canto, Sixth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Downfall of Saubhari Muni."
Chapter Seven
The Descendants of King Māndhātā
In this chapter the descendants of King Māndhātā are described, and in this connection the histories of Purukutsa and Hariścandra are also given.
The most prominent son of Māndhātā was Ambarīṣa, his son was Yauvanāśva, and Yauvanāśva's son was Hārīta. These three personalities were the best in the dynasty of Māndhātā. Purukutsa, another son of Māndhātā, married the sister of the snakes (sarpa-gaṇa) named Narmadā. The son of Purukutsa was Trasaddasyu, whose son was Anaraṇya. Anaraṇya's son was Haryaśva, Haryaśva's son was Prāruṇa, Prāruṇa's son was Tribandhana, and Tribandhana's son was Satyavrata, also known as Triśaṅku. When Triśaṅku kidnapped the daughter of a brāhmaṇa, his father cursed him for this sinful act, and Triśaṅku became a caṇḍāla, worse than a śūdra. Later, by the influence of Viśvāmitra, he was brought to the heavenly planets, but by the influence of the demigods he fell back downward. He was stopped in his fall, however, by the influence of Viśvāmitra. The son of Triśaṅku was Hariścandra. Hariścandra once performed a Rājasūya-yajña, but Viśvāmitra cunningly took all of Hariścandra's possessions as a dakṣiṇa contribution and chastised Hariścandra in various ways. Because of this, a quarrel arose between Viśvāmitra and Vasiṣṭha. Hariścandra had no sons, but on the advice of Nārada he worshiped Varuṇa and in this way got a son named Rohita. Hariścandra promised that Rohita would be used to perform a Varuṇa-yajña. Varuṇa reminded Hariścandra repeatedly about this yajña, but the King, because of affection for his son, gave various arguments to avoid sacrificing him. Thus time passed, and gradually the son grew up. To safeguard his life, the boy then took bow and arrows in hand and went to the forest. Meanwhile, at home, Hariścandra suffered from dropsy because of an attack from Varuṇa. When Rohita received the news that his father was suffering, he wanted to return to the capital, but King Indra prevented him from doing so. Following the instructions of Indra, Rohita lived in the forest for six years and then returned home. Rohita purchased Śunaḥśepha, the second son of Ajīgarta, and gave him to his father, Hariścandra, as the sacrificial animal. In this way, the sacrifice was performed, Varuṇa and the other demigods were pacified, and Hariścandra was freed from disease. In this sacrifice, Viśvāmitra was the hotā priest, Jamadagni was the adhvaryu, Vasiṣṭha was the brahmā, and Ayāsya was the udgātā. King Indra, being very satisfied by the sacrifice, gave Hariścandra a golden chariot, and Viśvāmitra gave him transcendental knowledge. Thus Śukadeva Gosvāmī describes how Hariścandra achieved perfection.
TEXT 1
śrī-śuka uvāca
māndhātuḥ putra-pravaro
yo 'mbarīṣaḥ prakīrtitaḥ
pitāmahena pravṛto
yauvanāśvas tu tat-sutaḥ
hārītas tasya putro 'bhūn
māndhātṛ-pravarā ime
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; māndhātuḥ-of Māndhātā; putra-pravaraḥ-the prominent son; yaḥ-the one who; ambarīṣaḥ-by the name Ambarīṣa; prakīrtitaḥ-celebrated; pitāmahena-by his grandfather Yuvanāśva; pravṛtaḥ-accepted; yauvanāśvaḥ-named Yauvanāśva; tu-and; tat-sutaḥ-the son of Ambarīṣa; hārītaḥ-by the name Hārīta; tasya-of Yauvanāśva; putraḥ-the son; abhūt-became; māndhātṛ-in the dynasty of Māndhātā; pravarāḥ-most prominent; ime-all of them.
Śukadeva Gosvāmī said: The most prominent among the sons of Māndhātā was he who is celebrated as Ambarīṣa. Ambarīṣa was accepted as son by his grandfather Yuvanāśva. Ambarīṣa's son was Yauvanāśva, and Yauvanāśva's son was Hārīta. In Māndhātā's dynasty, Ambarīṣa, Hārīta and Yauvanāśva were very prominent.
TEXT 2
narmadā bhrātṛbhir dattā
purukutsāya yoragaiḥ
tayā rasātalaṁ nīto
bhujagendra-prayuktayā
SYNONYMS
narmadā-by the name Narmadā; bhrātṛbhiḥ-by her brothers; dattā-was given in charity; purukutsāya-unto Purukutsa; yā-she who; uragaiḥ-by the serpents (sarpa-gaṇa); tayā-by her; rasātalam-to the lower region of the universe; nītaḥ-was brought; bhujaga-indra-prayuktayā-engaged by Vāsuki, the King of the serpents.
The serpent brothers of Narmadā gave Narmadā to Purukutsa. Being sent by Vāsuki, she took Purukutsa to the lower region of the universe.
Before describing the descendants of Purukutsa, the son of Māndhātā, Śukadeva Gosvāmī first describes how Purukutsa was married to Narmadā, who was induced to take him to the lower region of the universe.
TEXT 3
gandharvān avadhīt tatra
vadhyān vai viṣṇu-śakti-dhṛk
nāgāl labdha-varaḥ sarpād
abhayaṁ smaratām idam
SYNONYMS
gandharvān-the inhabitants of Gandharvaloka; avadhīt-he killed; tatra-there (in the lower region of the universe); vadhyān-who deserved to be killed; vai-indeed; viṣṇu-śakti-dhṛk-being empowered by Lord Viṣṇu; nāgāt-from the Nāgas; labdha-varaḥ-having received a benediction; sarpāt-from the snakes; abhayam-assurances; smaratām-of those who remember; idam-this incident.
There in Rasātala, the lower region of the universe, Purukutsa, being empowered by Lord Viṣṇu, was able to kill all the Gandharvas who deserved to be killed. Purukutsa received the benediction from the serpents that anyone who remembers this history of his being brought by Narmadā to the lower region of the universe will be assured of safety from the attack of snakes.
TEXT 4
trasaddasyuḥ paurukutso
yo 'naraṇyasya deha-kṛt
haryaśvas tat-sutas tasmāt
prāruṇo 'tha tribandhanaḥ
SYNONYMS
trasaddasyuḥ-by the name Trasaddasyu; paurukutsaḥ-the son of Purukutsa; yaḥ-who; anaraṇyasya-of Anaraṇya; deha-kṛt-the father; haryaśvaḥ-by the name Haryaśva; tat-sutaḥ-the son of Anaraṇya; tasmāt-from him (Haryaśva); prāruṇaḥ-by the name Prāruṇa; atha-then, from Prāruṇa; tribandhanaḥ-his son, Tribandhana.
The son of Purukutsa was Trasaddasyu, who was the father of Anaraṇya. Anaraṇya's son was Haryaśva, the father of Prāruṇa. Prāruṇa was the father of Tribandhana.
TEXTS 5–6
tasya satyavrataḥ putras
triśaṅkur iti viśrutaḥ
prāptaś cāṇḍālatāṁ śāpād
guroḥ kauśika-tejasā
saśarīro gataḥ svargam
adyāpi divi dṛśyate
pātito 'vāk-śirā devais
tenaiva stambhito balāt
SYNONYMS
tasya-of Tribandhana; satyavrataḥ-by the name Satyavrata; putraḥ-the son; triśaṅkuḥ-by the name Triśaṅku; iti-thus; viśrutaḥ-celebrated; prāptaḥ-had obtained; cāṇḍālatām-the quality of a caṇḍāla, lower than a śūdra; śāpāt-from the curse; guroḥ-of his father; kauśika-tejasā-by the prowess of Kauśika (Viśvāmitra); saśarīraḥ-while in this body; gataḥ-went; svargam-to the heavenly planet; adya api-until today; divi-in the sky; dṛśyate-can be seen; pātitaḥ-having fallen down; avāk-śirāḥ-with his head hanging downward; devaiḥ-by the prowess of the demigods; tena-by Viśvāmitra; eva-indeed; stambhitaḥ-fixed; balāt-by superior power.
The son of Tribandhana was Satyavrata, who is celebrated by the name Triśaṅku. Because he kidnapped the daughter of a brāhmaṇa when she was being married, his father cursed him to become a caṇḍāla, lower than a śūdra. Thereafter, by the influence of Viśvāmitra, he went to the higher planetary system, the heavenly planets, in his material body, but because of the prowess of the demigods he fell back downward. Nonetheless, by the power of Viśvāmitra, he did not fall all the way down; even today he can still be seen hanging in the sky, head downward.
TEXT 7
traiśaṅkavo hariścandro
viśvāmitra-vasiṣṭhayoḥ
yan-nimittam abhūd yuddhaṁ
pakṣiṇor bahu-vārṣikam
SYNONYMS
traiśaṅkavaḥ-the son of Triśaṅku; hariścandraḥ-by the name Hariścandra; viśvāmitra-vasiṣṭhayoḥ-between Viśvāmitra and Vasiṣṭha; yat-nimittam-because of Hariścandra; abhūt-there was; yuddham-a great fight; pakṣiṇoḥ-both of whom had been converted into birds; bahu-vārṣikam-for many years.
The son of Triśaṅku was Hariścandra. Because of Hariścandra there was a quarrel between Viśvāmitra and Vasiṣṭha, who for many years fought one another, having been transformed into birds.
Viśvāmitra and Vasiṣṭha were always inimical. Formerly, Viśvāmitra was a kṣatriya, and by undergoing severe austerities he wanted to become a brāhmaṇa, but Vasiṣṭha would not agree to accept him. In this way there was always disagreement between the two. Later, however, Vasiṣṭha accepted him because of Viśvāmitra's quality of forgiveness. Once Hariścandra performed a yajña for which Viśvāmitra was the priest, but Viśvāmitra, being angry at Hariścandra, took away all his possessions, claiming them as a contribution of dakṣiṇā. Vasiṣṭha, however, did not like this, and therefore a fight arose between Vasiṣṭha and Viśvāmitra. The fighting became so severe that each of them cursed the other. One of them said, "May you become a bird," and the other said, "May you become a duck." Thus both of them became birds and continued fighting for many years because of Hariścandra. We can see that such a great mystic yogī as Saubhari became a victim of sense gratification, and such great sages as Vasiṣṭha and Viśvāmitra became birds. This is the material world. Ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna [Bg. 8.16]. Within this material world, or within this universe, however elevated one may be in material qualities, one must suffer the conditions of birth, death, old age and disease (janma-mṛtyu jarā-vyādhi). Therefore Kṛṣṇa says that this material world is simply miserable (duḥkhālayam aśāśvatam [Bg. 8.15]). The Bhāgavatam says, padaṁ padaṁ yad vipadām: at every step here there is danger. Therefore, because the Kṛṣṇa consciousness movement provides the opportunity for the human being to get out of this material world simply by chanting the Hare Kṛṣṇa mantra, this movement is the greatest benediction in human society.
TEXT 8
so 'napatyo viṣaṇṇātmā
nāradasyopadeśataḥ
varuṇaṁ śaraṇaṁ yātaḥ
putro me jāyatāṁ prabho
SYNONYMS
saḥ-that Hariścandra; anapatyaḥ-being without a son; viṣaṇṇa-ātmā-therefore very morose; nāradasya-of Nārada; upadeśataḥ-by the advice; varuṇam-unto Varuṇa; śaraṇam yātaḥ-took shelter; putraḥ-a son; me-of me; jāyatām-let there be born; prabho-O my lord.
Hariścandra had no son and was therefore extremely morose. Once, therefore, following the advice of Nārada, he took shelter of Varuṇa and said to him "My lord I have no son. Would you kindly give me one?"
TEXT 9
yadi vīro mahārāja
tenaiva tvāṁ yaje iti
tatheti varuṇenāsya
putro jātas tu rohitaḥ
SYNONYMS
yadi-if; vīraḥ-there is a son; mahārāja-O Mahārāja Parīkṣit; tena eva-even by that son; tvām-unto you; yaje-I shall offer sacrifice; iti-thus; tathā-as you desire; iti-thus accepted; varuṇena-by Varuṇa; asya-of Mahārāja Hariścandra; putraḥ-a son; jātaḥ-was born; tu-indeed; rohitaḥ-by the name Rohita.
O King Parīkṣit, Hariścandra begged Varuṇa, "My lord, if a son is born to me, with that son I shall perform a sacrifice for your satisfaction." When Hariścandra said this, Varuṇa replied, "Let it be so." Because of Varuṇa's benediction, Hariścandra begot a son named Rohita.
TEXT 10
jātaḥ suto hy anenāṅga
māṁ yajasveti so 'bravīt
yadā paśur nirdaśaḥ syād
atha medhyo bhaved iti
SYNONYMS
jātaḥ-has been born; sutaḥ-a son; hi-indeed; anena-by this son; aṅga-O Hariścandra; mām-unto me; yajasva-offer sacrifice; iti-thus; saḥ-he, Varuṇa; abravīt-said; yadā-when; paśuḥ-an animal; nirdaśaḥ-has passed ten days; syāt-should become; atha-then; medhyaḥ-suitable for offering in sacrifice; bhavet-becomes; iti-thus (Hariścandra said).
Thereafter, when the child was born, Varuṇa approached Hariścandra and said, "Now you have a son. With this son you can offer me a sacrifice." In answer to this, Hariścandra said, "After ten days have passed since an animal's birth, the animal becomes fit to be sacrificed."
TEXT 11
nirdaśe ca sa āgatya
yajasvety āha so 'bravīt
dantāḥ paśor yaj jāyerann
atha medhyo bhaved iti
SYNONYMS
nirdaśe-after ten days; ca-also; saḥ-he, Varuṇa; āgatya-coming there; yajasva-now sacrifice; iti-thus; āha-said; saḥ-he, Hariścandra; abravīt-replied; dantāḥ-the teeth; paśoḥ-of the animal; yat-when; jāyeran-have appeared; atha-then; medhyaḥ-fit for being sacrificed; bhavet-will become; iti-thus.
After ten days, Varuṇa came again and said to Hariścandra, "Now you can perform the sacrifice." Hariścandra replied, "When an animal grows teeth, then it becomes pure enough to be sacrificed."
TEXT 12
dantā jātā yajasveti
sa pratyāhātha so 'bravīt
yadā patanty asya dantā
atha medhyo bhaved iti
SYNONYMS
dantāḥ-the teeth; jātāḥ-have grown; yajasva-now sacrifice; iti-thus; saḥ-he, Varuṇa; pratyāha-said; atha-thereupon; saḥ-he, Hariścandra; abravīt-replied; yadā-when; patanti-fall out; asya-his; dantāḥ-teeth; atha-then; medhyaḥ-fit for sacrifice; bhavet-will become; iti-thus.
When the teeth grew, Varuṇa came and said to Hariścandra, "Now the animal has grown teeth, and you can perform the sacrifice." Hariścandra replied, "When all its teeth have fallen out, then it will be fit for sacrifice."
TEXT 13
paśor nipatitā dantā
yajasvety āha so 'bravīt
yadā paśoḥ punar dantā
jāyante 'tha paśuḥ śuciḥ
SYNONYMS
paśoḥ-of the animal; nipatitāḥ-have fallen out; dantāḥ-the teeth; yajasva-now sacrifice him; iti-thus; āha-said (Varuṇa); saḥ-he, Hariścandra; abravīt-replied; yadā-when; paśoḥ-of the animal; punaḥ-again; dantāḥ-the teeth; jāyante-grow; atha-then; paśuḥ-the animal; śuciḥ-is purified for being sacrificed.
When the teeth had fallen out, Varuṇa returned and said to Hariścandra, "Now the animal's teeth have fallen out, and you can perform the sacrifice." But Hariścandra replied, "When the animal's teeth grow in again, then he will be pure enough to be sacrificed."
TEXT 14
punar jātā yajasveti
sa pratyāhātha so 'bravīt
sānnāhiko yadā rājan
rājanyo 'tha paśuḥ śuciḥ
SYNONYMS
punaḥ-again; jātāḥ-have grown; yajasva-now you offer the sacrifice; iti-thus; saḥ-he, Varuṇa; pratyāha-replied; atha-thereafter; saḥ-he, Hariścandra; abravīt-said; sānnāhikaḥ-able to equip himself with a shield; yadā-when; rājan-O King Varuṇa; rājanyaḥ-the kṣatriya; atha-then; paśuḥ-the sacrificial animal; śuciḥ-becomes purified.
When the teeth grew in again, Varuṇa came and said to Hariścandra, "Now you can perform the sacrifice." But Hariścandra then said, "O King, when the sacrificial animal becomes a kṣatriya and is able to shield himself to fight with the enemy, then he will be purified."
TEXT 15
iti putrānurāgeṇa
sneha-yantrita-cetasā
kālaṁ vañcayatā taṁ tam
ukto devas tam aikṣata
SYNONYMS
iti-in this way; putra-anurāgeṇa-because of affection for the son; sneha-yantrita-cetasā-his mind being controlled by such affection; kālam-time; vañcayatā-cheating; tam-unto him; tam-that; uktaḥ-said; devaḥ-the demigod Varuṇa; tam-unto him, Hariścandra; aikṣata-waited for the fulfillment of his promise.
Hariścandra was certainly very much attached to his son. Because of this affection, he asked the demigod Varuṇa to wait. Thus Varuṇa waited and waited for the time to come.
TEXT 16
rohitas tad abhijñāya
pituḥ karma cikīrṣitam
prāṇa-prepsur dhanuṣ-pāṇir
araṇyaṁ pratyapadyata
SYNONYMS
rohitaḥ-the son of Hariścandra; tat-this fact; abhijñāya-having thoroughly understood; pituḥ-of his father; karma-action; cikīrṣitam-which he was practically doing; prāṇa-prepsuḥ-wishing to save his life; dhanuḥ-pāṇiḥ-taking his bow and arrows; araṇyam-to the forest; pratyapadyata-left.
Rohita could understand that his father intended to offer him as the animal for sacrifice. Therefore, just to save himself from death, he equipped himself with bow and arrows and went to the forest.
TEXT 17
pitaraṁ varuṇa-grastaṁ
śrutvā jāta-mahodaram
rohito grāmam eyāya
tam indraḥ pratyaṣedhata
SYNONYMS
pitaram-about his father; varuṇa-grastam-having been attacked with dropsy by Varuṇa; śrutvā-after hearing; jāta-had grown; mahā-udaram-inflated abdomen; rohitaḥ-his son Rohita; grāmam eyāya-wanted to come back to the capital; tam-unto him (Rohita); indraḥ-King Indra; pratyaṣedhata-forbade to go there.
When Rohita heard that his father had been attacked by dropsy due to Varuṇa and that his abdomen had grown very large, he wanted to return to the capital, but King Indra forbade him to do so.
TEXT 18
bhūmeḥ paryaṭanaṁ puṇyaṁ
tīrtha-kṣetra-niṣevaṇaiḥ
rohitāyādiśac chakraḥ
so 'py araṇye 'vasat samām
SYNONYMS
bhūmeḥ-of the surface of the world; paryaṭanam-traveling; puṇyam-holy places; tīrtha-kṣetra-places of pilgrimage; niṣevaṇaiḥ-by serving or going to and coming from such places; rohitāya-unto Rohita; ādiśat-ordered; śakraḥ-King Indra; saḥ-he, Rohita; api-also; araṇye-in the forest; avasat-lived; samām-for one year.
King Indra advised Rohita to travel to different pilgrimage sites and holy places, for such activities are pious indeed. Following this instruction, Rohita went to the forest for one year.
TEXT 19
evaṁ dvitīye tṛtīye
caturthe pañcame tathā
abhyetyābhyetya sthaviro
vipro bhūtvāha vṛtra-hā
SYNONYMS
evam-in this way; dvitīye-on the second year; tṛtīye-on the third year; caturthe-on the fourth year; pañcame-on the fifth year; tathā-as well as; abhyetya-coming before him; abhyetya-again coming before him; sthaviraḥ-a very old man; vipraḥ-a brāhmaṇa; bhūtvā-becoming so; āha-said; vṛtra-hā-Indra.
In this way, at the end of the second, third, fourth and fifth years, when Rohita wanted to return to his capital, the King of heaven, Indra, approached him as an old brāhmaṇa and forbade him to return, repeating the same words as in the previous year.
TEXT 20
ṣaṣṭhaṁ saṁvatsaraṁ tatra
caritvā rohitaḥ purīm
upavrajann ajīgartād
akrīṇān madhyamaṁ sutam
śunaḥśephaṁ paśuṁ pitre
pradāya samavandata
SYNONYMS
ṣaṣṭham-the sixth; saṁvatsaram-year; tatra-in the forest; caritvā-wandering; rohitaḥ-the son of Hariścandra; purīm-in his capital; upavrajan-went there; ajīgartāt-from Ajīgarta; akrīṇāt-purchased; madhyamam-the second; sutam-son; śunaḥśepham-whose name was Śunaḥśepha; paśum-to use as the sacrificial animal; pitre-unto his father; pradāya-offering; samavandata-respectfully offered his obeisances.
Thereafter, in the sixth year, after wandering in the forest, Rohita returned to the capital of his father. He purchased from Ajīgarta his second son, named Śunaḥśepha. Then he offered Śunaḥśepha to his father, Hariścandra, to be used as the sacrificial animal and offered Hariścandra his respectful obeisances.
It appears that in those days a man could be purchased for any purpose. Hariścandra was in need of a person to sacrifice as the animal in a yajña and thus fulfill his promise to Varuṇa, and a man was purchased from another man for this purpose. Millions of years ago, animal sacrifice and slave trade both existed. Indeed, they have existed since time immemorial.
TEXT 21
tataḥ puruṣa-medhena
hariścandro mahā-yaśāḥ
muktodaro 'yajad devān
varuṇādīn mahat-kathaḥ
SYNONYMS
tataḥ-thereafter; puruṣa-medhena-by sacrificing a man in the yajña; hariścandraḥ-King Hariścandra; mahā-yaśāḥ-very famous; mukta-udaraḥ-became free from dropsy; ayajat-offered sacrifices; devān-unto the demigods; varuṇa-ādīn-headed by Varuṇa and others; mahat-kathaḥ-famous in history with other exalted personalities.
Thereafter, the famous King Hariścandra, one of the exalted persons in history, performed grand sacrifices by sacrificing a man and pleased all the demigods. In this way his dropsy created by Varuṇa was cured.
TEXT 22
viśvāmitro 'bhavat tasmin
hotā cādhvaryur ātmavān
jamadagnir abhūd brahmā
vasiṣṭho 'yāsyaḥ sāma-gaḥ
SYNONYMS
viśvāmitraḥ-the great sage and mystic Viśvāmitra; abhavat-became; tasmin-in that great sacrifice; hotā-the chief priest to offer oblations; ca-also; adhvaryuḥ-a person who recites hymns from the Yajur Veda and performs ritualistic ceremonies; ātmavān-fully self-realized; jamadagniḥ-Jamadagni; abhūt-became; brahmā-acting as the chief brāhmaṇa; vasiṣṭhaḥ-the great sage; ayāsyaḥ-another great sage; sāma-gaḥ-engaged as the reciter of the Sāma Veda mantras.
In that great human sacrifice, Viśvāmitra was the chief priest to offer oblations, the perfectly self-realized Jamadagni had the responsibility for chanting the mantras from the Yajur Veda, Vasiṣṭha was the chief brahminical priest, and the sage Ayāsya was the reciter of the hymns of the Sāma Veda.
TEXT 23
tasmai tuṣṭo dadāv indraḥ
śātakaumbhamayaṁ ratham
śunaḥśephasya māhātmyam
upariṣṭāt pracakṣyate
SYNONYMS
tasmai-unto him, King Hariścandra; tuṣṭaḥ-being very pleased; dadau-delivered; indraḥ-the King of heaven; śātakaumbha-mayam-made of gold; ratham-a chariot; śunaḥśephasya-about Śunaḥśepha; māhātmyam-glories; upariṣṭāt-in the course of describing the sons of Viśvāmitra; pracakṣyate-will be narrated.
King Indra, being very pleased with Hariścandra, offered him a gift of a golden chariot. Śunaḥśepha's glories will be presented along with the description of the son of Viśvāmitra.
TEXT 24
satyaṁ sāraṁ dhṛtiṁ dṛṣṭvā
sabhāryasya ca bhūpateḥ
viśvāmitro bhṛśaṁ prīto
dadāv avihatāṁ gatim
SYNONYMS
satyam-truthfulness; sāram-firmness; dhṛtim-forbearance; dṛṣṭvā-by seeing; sa-bhāryasya-with his wife; ca-and; bhūpateḥ-of Mahārāja Hariścandra; viśvāmitraḥ-the great sage Viśvāmitra; bhṛśam-very much; prītaḥ-being pleased; dadau-gave him; avihatām gatim-imperishable knowledge.
The great sage Viśvāmitra saw that Mahārāja Hariścandra, along with his wife, was truthful, forbearing and concerned with the essence. Thus he gave them imperishable knowledge for fulfillment of the human mission.
TEXTS 25–26
manaḥ pṛthivyāṁ tām adbhis
tejasāpo 'nilena tat
khe vāyuṁ dhārayaṁs tac ca
bhūtādau taṁ mahātmani
tasmiñ jñāna-kalāṁ dhyātvā
tayājñānaṁ vinirdahan
hitvā tāṁ svena bhāvena
nirvāṇa-sukha-saṁvidā
anirdeśyāpratarkyeṇa
tasthau vidhvasta-bandhanaḥ
SYNONYMS
manaḥ-the mind (full of material desires for eating, sleeping, mating and defending); pṛthivyām-in the earth; tām-that; adbhiḥ-with water; tejasā-and with fire; apaḥ-the water; anilena-in the fire; tat-that; khe-in the sky; vāyum-the air; dhārayan-amalgamating; tat-that; ca-also; bhūta-ādau-in the false ego, the origin of material existence; tam-that (false ego); mahā-ātmani-in the mahat-tattva, the total material energy; tasmin-in the total material energy; jñāna-kalām-spiritual knowledge and its different branches; dhyātvā-by meditating; tayā-by this process; ajñānam-ignorance; vinirdahan-specifically subdued; hitvā-giving up; tām-material ambition; svena-by self-realization; bhāvena-in devotional service; nirvāṇa-sukha-saṁvidā-by transcendental bliss, putting an end to material existence; anirdeśya-imperceptible; apratarkyeṇa-inconceivable; tasthau-remained; vidhvasta-completely freed from; bandhanaḥ-material bondage.
Mahārāja Hariścandra first purified his mind, which was full of material enjoyment, by amalgamating it with the earth. Then he amalgamated the earth with water, the water with fire, the fire with the air, and the air with the sky. Thereafter, he amalgamated the sky with the total material energy, and the total material energy with spiritual knowledge. This spiritual knowledge is realization of one's self as part of the Supreme Lord. When the self-realized spiritual soul is engaged in service to the Lord, he is eternally imperceptible and inconceivable. Thus established in spiritual knowledge, he is completely freed from material bondage.
Thus end the Bhaktivedanta purports of the Ninth Canto, Seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "The Descendants of King Māndhātā."
Chapter Eight
The Sons of Sagara Meet Lord Kapiladeva
In this Eighth Chapter the descendants of Rohita are described. In the dynasty of Rohita there was a king named Sagara, whose history is described in relation to Kapiladeva and the destruction of the sons of Sagara.
The son of Rohita was known as Harita, and the son of Harita was Campa, who constructed a township known as Campāpurī. The son of Campa was Sudeva, the son of Sudeva was Vijaya, the son of Vijaya was Bharuka, and the son of Bharuka was Vṛka. Bāhuka, the son of Vṛka, was greatly disturbed by his enemies, and therefore he left home with his wife and went to the forest. When he died there, his wife wanted to accept the principles of satī, dying with her husband, but when she was about to die a sage named Aurva found that she was pregnant and forbade her to do so. The co-wives of this wife of Bāhuka gave her poison with her food, but still her son was born with the poison. The son was therefore named Sagara (sa means "with," and gara means "poison"). Following the instructions of the great sage Aurva, King Sagara reformed many clans, including the Yavanas, Śakas, Haihayas and Barbaras. The king did not kill them, but reformed them. Then, again following the instructions of Aurva, King Sagara performed aśvamedha sacrifices, but the horse needed for such a sacrifice was stolen by Indra, the King of heaven. King Sagara had two wives, named Sumati and Keśinī. While searching for the horse, the sons of Sumati extensively dug up the surface of the earth and in this way dug a trench, which later became known as the Sāgara Ocean. In the course of this search, they came upon the great personality Kapiladeva and thought Him to have stolen the horse. With this offensive understanding, they attacked Him and were all burned to ashes. Keśinī, the second wife of King Sagara, had a son named Asamañjasa, whose son Aṁśumān later searched for the horse and delivered his uncles. Upon approaching Kapiladeva, Aṁśumān saw both the horse meant for sacrifice and a pile of ashes. Aṁśumān offered prayers to Kapiladeva, who was very pleased by his prayers and who returned the horse. After getting back the horse, however, Aṁśumān still stood before Kapiladeva, and Kapiladeva could understand that Aṁśumān was praying for the deliverance of his forefathers. Thus Kapiladeva offered the instruction that they could be delivered by water from the Ganges. Aṁśumān then offered respectful obeisances to Kapiladeva, circumambulated Him, and left that place with the horse for sacrifice. When King Sagara finished his yajña, he handed over the kingdom to Aṁśumān and, following the advice of Aurva, attained salvation.
TEXT 1
śrī-śuka uvāca
harito rohita-sutaś
campas tasmād vinirmitā
campāpurī sudevo 'to
vijayo yasya cātmajaḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; haritaḥ-the king named Harita; rohita-sutaḥ-the son of King Rohita; campaḥ-by the name Campa; tasmāt-from Harita; vinirmitā-was constructed; campā-purī-the township known as Campāpurī; sudevaḥ-by the name Sudeva; ataḥ-thereafter (from Campa); vijayaḥ-by the name Vijaya; yasya-of whom (Sudeva); ca-also; ātma-jaḥ-the son.
Śukadeva Gosvāmī continued: The son of Rohita was Harita, and Harita's son was Campa, who constructed the town of Campāpurī. The son of Campa was Sudeva, and his son was Vijaya.
TEXT 2
bharukas tat-sutas tasmād
vṛkas tasyāpi bāhukaḥ
so 'ribhir hṛta-bhū rājā
sabhāryo vanam āviśat
SYNONYMS
bharukaḥ-by the name Bharuka; tat-sutaḥ-the son of Vijaya; tasmāt-from him (Bharuka); vṛkaḥ-by the name Vṛka; tasya-his; api-also; bāhukaḥ-by the name Bāhuka; saḥ-he, the King; aribhiḥ-by his enemies; hṛta-bhūḥ-his land having been taken away; rājā-the King (Bāhuka); sa-bhāryaḥ-with his wife; vanam-the forest; āviśat-entered.
The son of Vijaya was Bharuka, Bharuka's son was Vṛka, and Vṛka's son was Bāhuka. The enemies of King Bāhuka took away all his possessions, and therefore the King entered the order of vānaprastha and went to the forest with his wife.
TEXT 3
vṛddhaṁ taṁ pañcatāṁ prāptaṁ
mahiṣy anumariṣyatī
aurveṇa jānatātmānaṁ
prajāvantaṁ nivāritā
SYNONYMS
vṛddham-when he was old; tam-him; pañcatām-death; prāptam-who had obtained; mahiṣī-the queen; anumariṣyatī-who wanted to die with him and become satī; aurveṇa-by the great sage Aurva; jānatā-understanding that; ātmānam-the body of the queen; prajā-vantam-bore a son within the womb; nivāritā-was forbidden.
Bāhuka died when he was old, and one of his wives wanted to die with him, following the satī rite. At that time, however, Aurva Muni, knowing her to be pregnant, forbade her to die.
TEXT 4
ājñāyāsyai sapatnībhir
garo datto 'ndhasā saha
saha tenaiva sañjātaḥ
sagarākhyo mahā-yaśāḥ
sagaraś cakravarty āsīt
sāgaro yat-sutaiḥ kṛtaḥ
SYNONYMS
ājñāya-knowing (this); asyai-unto that pregnant queen; sapatnībhiḥ-by the co-wives of the wife of Bāhuka; garaḥ-poison; dattaḥ-was given; andhasā saha-with her food; saha tena-with that poison; eva-also; sañjātaḥ-was born; sagara-ākhyaḥ-by the name Sagara; mahā-yaśāḥ-having a great reputation; sagaraḥ-King Sagara; cakravartī-the emperor; āsīt-became; sāgaraḥ-the place known as Gaṅgāsāgara; yat-sutaiḥ-by the sons of whom; kṛtaḥ-was excavated.
Knowing that she was pregnant, the co-wives of the wife of Bāhuka conspired to give her poison with her food, but it did not act. Instead, the son was born along with the poison. Therefore he became famous as Sagara ["one who is born with poison"]. Sagara later became the emperor. The place known as Gaṅgāsāgara was excavated by his sons.
TEXTS 5–6
yas tālajaṅghān yavanāñ
chakān haihaya-barbarān
nāvadhīd guru-vākyena
cakre vikṛta-veṣiṇaḥ
muṇḍāñ chmaśru-dharān kāṁścin
mukta-keśārdha-muṇḍitān
anantar-vāsasaḥ kāṁścid
abahir-vāsaso 'parān
SYNONYMS
yaḥ-Mahārāja Sagara who; tālajaṅghān-the uncivilized clan named Tālajaṅgha; yavanān-persons averse to the Vedic literature; śakān-another class of atheist; haihaya-the uncivilized; barbarān-and the Barbaras; na-not; avadhīt-did kill; guru-vākyena-by the order of his spiritual master; cakre-made them; vikṛta-veṣiṇaḥ-dressed awkwardly; muṇḍān-shaved clean; śmaśru-dharān-wearing mustaches; kāṁścit-some of them; mukta-keśa-loose hair; ardha-muṇḍitān-half-shaven; anantaḥ-vāsasaḥ-without underwear; kāṁścit-some of them; abahiḥ-vāsasaḥ-without covering garments; aparān-others.
Sagara Mahārāja, following the order of his spiritual master, Aurva, did not kill the uncivilized men like the Tālajaṅghas, Yavanas, Śakas, Haihayas and Barbaras. Instead, some of them he made dress awkwardly, some of them he shaved clean but allowed to wear mustaches, some of them he left wearing loose hair, some he half shaved, some he left without underwear, and some without external garments. Thus these different clans were made to dress differently, but King Sagara did not kill them.
TEXT 7
so 'śvamedhair ayajata
sarva-veda-surātmakam
aurvopadiṣṭa-yogena
harim ātmānam īśvaram
tasyotsṛṣṭaṁ paśuṁ yajñe
jahārāśvaṁ purandaraḥ
SYNONYMS
saḥ-he, Mahārāja Sagara; aśvamedhaiḥ-by performing aśvamedha-yajñas; ayajata-worshiped; sarva-veda-of all Vedic knowledge; sura-and of all learned sages; ātmakam-the Supersoul; aurva-upadiṣṭa-yogena-by the mystic yoga practice advised by Aurva; harim-unto the Supreme Personality of Godhead; ātmānam-unto the Supersoul; īśvaram-unto the supreme controller; tasya-of him (Sagara Mahārāja); utsṛṣṭam-which was meant for offering; paśum-the sacrificial animal; yajñe-in the sacrifice; jahāra-stole; aśvam-the horse; purandaraḥ-the King of heaven, Indra.
Following the instructions of the great sage Aurva, Sagara Mahārāja performed aśvamedha sacrifices and thus satisfied the Supreme Lord, who is the supreme controller, the Supersoul of all learned scholars, and the knower of all Vedic knowledge, the Supreme Personality of Godhead. But Indra, the King of heaven, stole the horse meant to be offered at the sacrifice.
TEXT 8
sumatyās tanayā dṛptāḥ
pitur ādeśa-kāriṇaḥ
hayam anveṣamāṇās te
samantān nyakhanan mahīm
SYNONYMS
sumatyāḥ tanayāḥ-the sons born of Queen Sumati; dṛptāḥ-very proud of their prowess and influence; pituḥ-of their father (Mahārāja Sagara); ādeśa-kāriṇaḥ-following the order; hayam-the horse (stolen by Indra); anveṣamāṇāḥ-while seeking; te-all of them; samantāt-everywhere; nyakhanan-dug; mahīm-the earth.
[King Sagara had two wives, Sumati and Keśinī.] The sons of Sumati, who were very proud of their prowess and influence, following the order of their father, searched for the lost horse. While doing so, they dug into the earth very extensively.
TEXTS 9–10
prāg-udīcyāṁ diśi hayaṁ
dadṛśuḥ kapilāntike
eṣa vāji-haraś caura
āste mīlita-locanaḥ
hanyatāṁ hanyatāṁ pāpa
iti ṣaṣṭi-sahasriṇaḥ
udāyudhā abhiyayur
unmimeṣa tadā muniḥ
SYNONYMS
prāk-udīcyām-in the northeastern; diśi-direction; hayam-the horse; dadṛśuḥ-they saw; kapila-antike-near the āśrama of Kapila; eṣaḥ-here is; vāji-haraḥ-the horse thief; cauraḥ-the thief; āste-existing; mīlita-locanaḥ-with closed eyes; hanyatām hanyatām-kill him, kill him; pāpaḥ-a most sinful person; iti-in this way; ṣaṣṭi-sahasriṇaḥ-the sixty thousand sons of Sagara; udāyudhāḥ-raising their respective weapons; abhiyayuḥ-they approached; unmimeṣa-opened His eyes; tadā-at that time; muniḥ-Kapila Muni.
Thereafter, in the northeastern direction, they saw the horse near the āśrama of Kapila Muni. "Here is the man who has stolen the horse," they said. "He is staying there with closed eyes. Certainly he is very sinful. Kill him! Kill him!" Shouting like this, the sons of Sagara, sixty thousand all together, raised their weapons. When they approached the sage, the sage opened His eyes.
TEXT 11
sva-śarīrāgninā tāvan
mahendra-hṛta-cetasaḥ
mahad-vyatikrama-hatā
bhasmasād abhavan kṣaṇāt
SYNONYMS
sva-śarīra-agninā-by the fire emanating from their own bodies; tāvat-immediately; mahendra-by the tricks of Indra, the King of heaven; hṛta-cetasaḥ-their consciousness having been taken away; mahat-a great personality; vyatikrama-hatāḥ-defeated by the fault of insulting; bhasmasāt-turned to ashes; abhavan-became; kṣaṇāt-immediately.
By the influence of Indra, the King of heaven, the sons of Sagara had lost their intelligence and disrespected a great personality. Consequently, fire emanated from their own bodies, and they were immediately burned to ashes.
The material body is a combination of earth, water, fire, air and ether. There is already fire within the body, and our practical experience is that the heat of this fire sometimes increases and sometimes decreases. The fire within the bodies of the sons of Sagara Mahārāja became so much hotter that all of them burned to ashes. The fire's increased heat was due to their misbehavior toward a great personality. Such misbehavior is called mahad-vyatikrama. They were killed by the fire of their own bodies because of insulting a great personality.
TEXT 12
na sādhu-vādo muni-kopa-bharjitā
nṛpendra-putrā iti sattva-dhāmani
kathaṁ tamo roṣamayaṁ vibhāvyate
jagat-pavitrātmani khe rajo bhuvaḥ
SYNONYMS
na-not; sādhu-vādaḥ-the opinion of learned persons; muni-kopa-by the anger of Kapila Muni; bharjitāḥ-were burned to ashes; nṛpendra-putrāḥ-all the sons of Sagara Mahārāja; iti-thus; sattva-dhāmani-in Kapila Muni, in whom the mode of goodness was predominant; katham-how; tamaḥ-the mode of ignorance; roṣa-mayam-manifested in the form of anger; vibhāvyate-can be manifested; jagat-pavitra-ātmani-in He whose body can purify the whole world; khe-in the sky; rajaḥ-dust; bhuvaḥ-earthly.
It is sometimes argued that the sons of King Sagara were burned to ashes by the fire emanating from the eyes of Kapila Muni. This statement, however, is not approved by great learned persons, for Kapila Muni's body is completely in the mode of goodness and therefore cannot manifest the mode of ignorance in the form of anger, just as the pure sky cannot be polluted by the dust of the earth.
TEXT 13
yasyeritā sāṅkhyamayī dṛḍheha naur
yayā mumukṣus tarate duratyayam
bhavārṇavaṁ mṛtyu-pathaṁ vipaścitaḥ
parātma-bhūtasya kathaṁ pṛthaṅ-matiḥ
SYNONYMS
yasya-by whom; īritā-had been explained; sāṅkhya-mayī-having the form of the philosophy analyzing the material world (Sāṅkhya philosophy); dṛḍhā-very strong (to deliver people from this material world); iha-in this material world; nauḥ-a boat; yayā-by which; mumukṣuḥ-a person desiring to be liberated; tarate-can cross over; duratyayam-very difficult to cross; bhava-arṇavam-the ocean of nescience; mṛtyu-patham-a material life of repeated birth and death; vipaścitaḥ-of a learned person; parātma-bhūtasya-who has been elevated to the transcendental platform; katham-how; pṛthak-matiḥ-a sense of distinction (between enemy and friend).
Kapila Muni enunciated in this material world the Sāṅkhya philosophy, which is a strong boat with which to cross over the ocean of nescience. Indeed, a person eager to cross the ocean of the material world may take shelter of this philosophy. In such a greatly learned person, situated on the elevated platform of transcendence, how can there be any distinction between enemy and friend?
One who is promoted to the transcendental position (brahma-bhūta) is always jubilant (prasannātmā). He is unaffected by the false distinctions between good and bad in the material world. Therefore, such an exalted person is samaḥ sarveṣu bhūteṣu; that is to say, he is equal toward everyone, not distinguishing between friend and enemy. Because he is on the absolute platform, free from material contamination, he is called parātma-bhūta or brahma-bhūta. Kapila Muni, therefore, was not at all angry at the sons of Sagara Mahārāja; rather, they were burnt to ashes by the heat of their own bodies.
TEXT 14
yo 'samañjasa ity uktaḥ
sa keśinyā nṛpātmajaḥ
tasya putro 'ṁśumān nāma
pitāmaha-hite rataḥ
SYNONYMS
yaḥ-one of the sons of Sagara Mahārāja; asamañjasaḥ-whose name was Asamañjasa; iti-as such; uktaḥ-known; saḥ-he; keśinyāḥ-in the womb of Keśinī, the other queen of Sagara Mahārāja; nṛpa-ātmajaḥ-the son of the King; tasya-of him (Asamañjasa); putraḥ-the son; aṁśumān nāma-was known as Aṁśumān; pitāmaha-hite-in doing good for his grandfather, Sagara Mahārāja; rataḥ-always engaged.
Among the sons of Sagara Mahārāja was one named Asamañjasa, who was born from the King's second wife, Keśinī. The son of Asamañjasa was known as Aṁśumān, and he was always engaged in working for the good of Sagara Mahārāja, his grandfather.
TEXTS 15–16
asamañjasa ātmānaṁ
darśayann asamañjasam
jāti-smaraḥ purā saṅgād
yogī yogād vicālitaḥ
ācaran garhitaṁ loke
jñātīnāṁ karma vipriyam
sarayvāṁ krīḍato bālān
prāsyad udvejayañ janam
SYNONYMS
asamañjasaḥ-the son of Sagara Mahārāja; ātmānam-personally; darśayan-exhibiting; asamañjasam-very disturbing; jāti-smaraḥ-able to remember his past life; purā-formerly; saṅgāt-from bad association; yogī-although he was a great mystic yogī; yogāt-from the path of executing mystic yoga; vicālitaḥ-fell down; ācaran-behaving; garhitam-very badly; loke-in the society; jñātīnām-of his relatives; karma-activities; vipriyam-not very favorable; sarayvām-in the River Sarayū; krīḍataḥ-while engaged in sports; bālān-all the boys; prāsyat-would throw; udvejayan-giving trouble; janam-to people in general.
Formerly, in his previous birth, Asamañjasa had been a great mystic yogi, but by bad association he had fallen from his exalted position. Now, in this life, he was born in a royal family and was a jāti-smara; that is, he had the special advantage of being able to remember his past birth. Nonetheless, he wanted to display himself as a miscreant, and therefore he would do things that were abominable in the eyes of the public and unfavorable to his relatives. He would disturb the boys sporting in the River Sarayū by throwing them into the depths of the water.
TEXT 17
evaṁ vṛttaḥ parityaktaḥ
pitrā sneham apohya vai
yogaiśvaryeṇa bālāṁs tān
darśayitvā tato yayau
SYNONYMS
evam vṛttaḥ-thus engaged (in abominable activities); parityaktaḥ-condemned; pitrā-by his father; sneham-affection; apohya-giving up; vai-indeed; yoga-aiśvaryeṇa-by mystic power; bālān tān-all those boys (thrown in the water and killed); darśayitvā-after again showing them all to their parents; tataḥ yayau-he left that place.
Because Asamañjasa engaged in such abominable activities, his father gave up affection for him and had him exiled. Then Asamañjasa exhibited his mystic power by reviving the boys and showing them to the King and their parents. After this, Asamañjasa left Ayodhyā.
Asamañjasa was a jāti-smara; because of his mystic power, he did not forget his previous consciousness. Thus he could give life to the dead. By exhibiting wonderful activities in relation to the dead children, he certainly attracted the attention of the King and the people in general. Then he left that place immediately.
TEXT 18
ayodhyā-vāsinaḥ sarve
bālakān punar āgatān
dṛṣṭvā visismire rājan
rājā cāpy anvatapyata
SYNONYMS
ayodhyā-vāsinaḥ-the inhabitants of Ayodhyā; sarve-all of them; bālakān-their sons; punaḥ-again; āgatān-having come back to life; dṛṣṭvā-after seeing this; visismire-became astounded; rājan-O King Parīkṣit; rājā-King Sagara; ca-also; api-indeed; anvatapyata-very much lamented (the absence of his son).
O King Parīkṣit, when all the inhabitants of Ayodhyā saw that their boys had come back to life, they were astounded, and King Sagara greatly lamented the absence of his son.
TEXT 19
aṁśumāṁś codito rājñā
turagānveṣaṇe yayau
pitṛvya-khātānupathaṁ
bhasmānti dadṛśe hayam
SYNONYMS
aṁśumān-the son of Asamañjasa; coditaḥ-being ordered; rājñā-by the King; turaga-the horse; anveṣaṇe-to search for; yayau-went out; pitṛvya-khāta-as described by his father's brothers; anupatham-following that path; bhasma-anti-near the stack of ashes; dadṛśe-he saw; hayam-the horse.
Thereafter, Aṁśumān, the grandson of Mahārāja Sagara, was ordered by the King to search for the horse. Following the same path traversed by his uncles, Aṁśumān gradually reached the stack of ashes and found the horse nearby.
TEXT 20
tatrāsīnaṁ muniṁ vīkṣya
kapilākhyam adhokṣajam
astaut samāhita-manāḥ
prāñjaliḥ praṇato mahān
SYNONYMS
tatra-there; āsīnam-seated; munim-the great sage; vīkṣya-seeing; kapila-ākhyam-known as Kapila Muni; adhokṣajam-the incarnation of Viṣṇu; astaut-offered prayers; samāhita-manāḥ-with great attention; prāñjaliḥ-with folded hands; praṇataḥ-falling down, offered obeisances; mahān-Aṁśumān, the great personality.
The great Aṁśumān saw the sage named Kapila, the saint who is an incarnation of Viṣṇu, sitting there by the horse. Aṁśumān offered Him respectful obeisances, folded his hands and offered Him prayers with great attention.
TEXT 21
aṁśumān uvāca
na paśyati tvāṁ param ātmano 'jano
na budhyate 'dyāpi samādhi-yuktibhiḥ
kuto 'pare tasya manaḥ-śarīra-dhī-
visarga-sṛṣṭā vayam aprakāśāḥ
SYNONYMS
aṁśumān uvāca-Aṁśumān said; na-not; paśyati-can see; tvām-Your Lordship; param-transcendental; ātmanaḥ-of us living beings; ajanaḥ-Lord Brahmā; na-not; budhyate-can understand; adya api-even today; samādhi-by meditation; yuktibhiḥ-or by mental speculation; kutaḥ-how; apare-others; tasya-his; manaḥ-śarīra-dhī-who consider the body or mind to be the self; visarga-sṛṣṭāḥ-created beings within the material world; vayam-we; aprakāśāḥ-without transcendental knowledge.
Aṁśumān said: My Lord, even Lord Brahmā is to this very day unable to understand Your position, which is far beyond himself, either by meditation or by mental speculation. So what to speak of others like us, who have been created by Brahmā in various forms as demigods, animals, human beings, birds and beasts? We are completely in ignorance. Therefore, how can we know You, who are the Transcendence?
icchā-dveṣa-samutthena
dvandva-mohena bhārata
sarva-bhūtāni sammohaṁ
sarge yānti parantapa
"O scion of Bharata [Arjuna], O conqueror of the foe, all living entities are born into delusion, overcome by the dualities of desire and hate." (Bg. 7.27) All living beings in the material world are influenced by the three modes of material nature. Even Lord Brahmā is in the mode of goodness. Similarly, the demigods are generally in the mode of passion, and living entities lower than the demigods, such as human beings and animals, are in the mode of ignorance, or in mixed goodness, passion and ignorance. Therefore Aṁśumān wanted to explain that because his uncles, who had burnt to ashes, were under the modes of material nature, they could not understand Lord Kapiladeva. "Because You are beyond even the direct and indirect intelligence of Lord Brahmā," he prayed, "unless we are enlightened by Your Lordship it will not be possible for us to understand You."
athāpi te deva padāmbuja-dvaya-
prasāda-leśānugṛhīta eva hi
jānāti tattvaṁ bhagavan-mahimno
na cānya eko 'pi ciraṁ vicinvan
"My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years." (Bhāg. 10.14.29) The Lord, the Supreme Personality of Godhead, can be understood by one who is favored by the Lord; the Lord cannot be understood by others.
TEXT 22
ye deha-bhājas tri-guṇa-pradhānā
guṇān vipaśyanty uta vā tamaś ca
yan-māyayā mohita-cetasas tvāṁ
viduḥ sva-saṁsthaṁ na bahiḥ-prakāśāḥ
SYNONYMS
ye-those persons who; deha-bhājaḥ-have accepted the material body; tri-guṇa-pradhānāḥ-influenced by the three modes of material nature; guṇān-the manifestation of the three modes of material nature; vipaśyanti-can see only; uta-it is so said; vā-either; tamaḥ-the mode of ignorance; ca-and; yat-māyayā-by the illusory energy of whom; mohita-has been bewildered; cetasaḥ-the core of whose heart; tvām-Your Lordship; viduḥ-know; sva-saṁstham-situated in one's own body; na-not; bahiḥ-prakāśāḥ-those who can see only the products of external energy.
My Lord, You are fully situated in everyone's heart, but the living entities, covered by the material body, cannot see You, for they are influenced by the external energy, conducted by the three modes of material nature. Their intelligence being covered by sattva-guṇa, rajo-guṇa and tamo-guṇa, they can see only the actions and reactions of these three modes of material nature. Because of the actions and reactions of the mode of ignorance, whether the living entities are awake or sleeping, they can see only the workings of material nature; they cannot see Your Lordship.
Unless one is situated in the transcendental loving service of the Lord, one is unable to understand the Supreme Personality of Godhead. The Lord is situated in everyone's heart. However, because the conditioned souls are influenced by material nature, they can see only the actions and reactions of material nature, but not the Supreme Personality of Godhead. One therefore must purify himself internally and externally:
apavitraḥ pavitro vā
sarvāvasthāṁ gato 'pi vā
yaḥ smaret puṇḍarīkākṣaṁ
sa bāhyābhyantaraḥ śuciḥ
To keep ourselves externally clean we should bathe three times daily, and for internal cleanliness we must cleanse the heart by chanting the Hare Kṛṣṇa mantra. The members of the Kṛṣṇa consciousness movement must always follow this principle (bāhyābhyantaraḥ śuciḥ). Then it will one day be possible to see the Supreme Personality of Godhead face to face.
TEXT 23
taṁ tvāṁ ahaṁ jñāna-ghanaṁ svabhāva-
pradhvasta-māyā-guṇa-bheda-mohaiḥ
sanandanādyair munibhir vibhāvyaṁ
kathaṁ vimūḍhaḥ paribhāvayāmi
SYNONYMS
tam-that personality; tvām-unto You; aham-I; jñāna-ghanam-Your Lordship, who are concentrated knowledge; svabhāva-by spiritual nature; pradhvasta-free from contamination; māyā-guṇa-caused by the three modes of material nature; bheda-mohaiḥ-by exhibition of the bewilderment of differentiation; sanandana-ādyaiḥ-by such personalities as the four Kumāras (Sanat-kumāra, Sanaka, Sanandana and Sanātana); munibhiḥ-by such great sages; vibhāvyam-worshipable; katham-how; vimūḍhaḥ-being fooled by the material nature; paribhāvayāmi-can I think of You.
O my Lord, sages freed from the influence of the three modes of material nature-sages such as the four Kumāras [Sanat, Sanaka, Sanandana and Sanātana]-are able to think of You, who are concentrated knowledge. But how can an ignorant person like me think of You?
The word svabhāva refers to one's own spiritual nature or original constitutional position. When situated in this original position, the living entity is unaffected by the modes of material nature. Sa guṇān samatītyaitān brahma-bhūyāya kalpate (Bg. 14.26). As soon as one is freed from the influence of the three modes of material nature, he is situated on the Brahman platform. Vivid examples of personalities thus situated are the four Kumāras and Nārada. Such authorities can by nature understand the position of the Supreme Personality of Godhead, but a conditioned soul not freed from the influence of material nature is unable to realize the Supreme. In Bhagavad-gītā (2.45), therefore, Kṛṣṇa advises Arjuna, traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna: one must rise above the influence of the three modes of material nature. One who stays within the influence of the three material modes is unable to understand the Supreme Personality of Godhead.
TEXT 24
praśānta māyā-guṇa-karma-liṅgam
anāma-rūpaṁ sad-asad-vimuktam
jñānopadeśāya gṛhīta-dehaṁ
namāmahe tvāṁ puruṣaṁ purāṇam
SYNONYMS
praśānta-O completely peaceful one; māyā-guṇa-the modes of material nature; karma-liṅgam-symptomized by fruitive activities; anāma-rūpam-one who has no material name or form; sat-asat-vimuktam-transcendental to the manifested and nonmanifested modes of material nature; jñāna-upadeśāya-for distributing transcendental knowledge (as in Bhagavad-gītā); gṛhīta-deham-has assumed a form like a material body; namāmahe-I offer my respectful obeisances; tvām-unto You; puruṣam-the Supreme Person; purāṇam-the original.
O completely peaceful Lord, although material nature, fruitive activities and their consequent material names and forms are Your creation, You are unaffected by them. Therefore, Your transcendental name is different from material names, and Your form is different from material forms. You assume a form resembling a material body just to give us instructions like those of Bhagavad-gītā, but actually You are the supreme original person. I therefore offer my respectful obeisances unto You.
Śrīla Yāmunācārya has recited this verse in his Stotra-ratna (43):
bhavantam evānucaran nirantaraḥ
praśānta-niḥśeṣa-manorathāntaraḥ
kadāham aikāntika-nitya-kiṅkaraḥ
praharṣayiṣyāmi sanātha-jīvitam
"By serving You constantly, one is freed from all material desires and is completely pacified. When shall I engage as Your permanent eternal servant and always feel joyful to have such a fitting master?"
Manorathenāsati dhāvato bahiḥ: [SB 5.18.12] one who acts on the mental platform must descend to material activities. Material contamination, however, is completely absent from the Supreme Personality of Godhead and His pure devotee. Therefore the Lord is addressed as praśānta, completely peaceful, free from the disturbances of material existence. The Supreme Lord has no material name or form; only the foolish think that the Lord's name and form are material (avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]). The identity of the Supreme Lord is that He is the original person. Nonetheless, those who have but a poor fund of knowledge think that the Lord is formless. The Lord is formless in the material sense, but He has His transcendental form (sac-cid-ānanda-vigraha [Bs. 5.1]).
TEXT 25
tvan-māyā-racite loke
vastu-buddhyā gṛhādiṣu
bhramanti kāma-lobherṣyā-
moha-vibhrānta-cetasaḥ
SYNONYMS
tvat-māyā-through Your material energy; racite-which is manufactured; loke-in this world; vastu-buddhyā-accepting as factual; gṛha-ādiṣu-in hearth and home, etc.; bhramanti-wander; kāma-by lusty desires; lobha-by greed; īrṣyā-by envy; moha-and by illusion; vibhrānta-is bewildered; cetasaḥ-the cores of whose hearts.
O my Lord, those whose hearts are bewildered by the influence of lust, greed, envy and illusion are interested only in false hearth and home in this world created by Your māyā. Attached to home, wife and children, they wander in this material world perpetually.
TEXT 26
adya naḥ sarva-bhūtātman
kāma-karmendriyāśayaḥ
moha-pāśo dṛḍhaś chinno
bhagavaṁs tava darśanāt
SYNONYMS
adya-today; naḥ-our; sarva-bhūta-ātman-O You, who are the Supersoul; kāma-karma-indriya-āśayaḥ-being under the influence of lusty desires and fruitive activities; moha-pāśaḥ-this hard knot of illusion; dṛḍhaḥ-very strong; chinnaḥ-broken; bhagavan-O my Lord; tava darśanāt-simply by seeing You.
O Supersoul of all living entities, O Personality of Godhead, simply by seeing You I have now been freed from all lusty desires, which are the root cause of insurmountable illusion and bondage in the material world.
TEXT 27
śrī-śuka uvāca
itthaṁ gītānubhāvas taṁ
bhagavān kapilo muniḥ
aṁśumantam uvācedam
anugrāhya dhiyā nṛpa
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; ittham-in this way; gīta-anubhāvaḥ-whose glories are described; tam-unto Him; bhagavān-the Personality of Godhead; kapilaḥ-named Kapila Muni; muniḥ-the great sage; aṁśumantam-unto Aṁśumān; uvāca-said; idam-this; anugrāhya-being very merciful; dhiyā-with the path of knowledge; nṛpa-O King Parīkṣit.
O King Parīkṣit, when Aṁśumān had glorified the Lord in this way, the great sage Kapila, the powerful incarnation of Viṣṇu, being very merciful to him, explained to him the path of knowledge.
TEXT 28
śrī-bhagavān uvāca
aśvo 'yaṁ nīyatāṁ vatsa
pitāmaha-paśus tava
ime ca pitaro dagdhā
gaṅgāmbho 'rhanti netarat
SYNONYMS
śrī-bhagavān uvāca-the great personality Kapila Muni said; aśvaḥ-horse; ayam-this; nīyatām-take; vatsa-O My son; pitāmaha-of your grandfather; paśuḥ-this animal; tava-your; ime-all these; ca-also; pitaraḥ-bodies of forefathers; dagdhāḥ-burnt to ashes; gaṅgā-ambhaḥ-the water of the Ganges; arhanti-can be saved; na-not; itarat-any other means.
The Personality of Godhead said: My dear Aṁśumān, here is the animal sought by your grandfather for sacrifice. Please take it. As for your forefathers, who have been burnt to ashes, they can be delivered only by Ganges water, and not by any other means.
TEXT 29
taṁ parikramya śirasā
prasādya hayam ānayat
sagaras tena paśunā
yajña-śeṣaṁ samāpayat
SYNONYMS
tam-that great sage; parikramya-after circumambulating; śirasā-(by bowing down) with his head; prasādya-making Him fully satisfied; hayam-the horse; ānayat-brought back; sagaraḥ-King Sagara; tena-by that; paśunā-animal; yajña-śeṣam-the last ritualistic ceremony of the sacrifice; samāpayat-executed.
Thereafter, Aṁśumān circumambulated Kapila Muni and offered Him respectful obeisances, bowing his head. After fully satisfying Him in this way, Aṁśumān brought back the horse meant for sacrifice, and with this horse Mahārāja Sagara performed the remaining ritualistic ceremonies.
TEXT 30
rājyam aṁśumate nyasya
niḥspṛho mukta-bandhanaḥ
aurvopadiṣṭa-mārgeṇa
lebhe gatim anuttamām
SYNONYMS
rājyam-his kingdom; aṁśumate-unto Aṁśumān; nyasya-after delivering; niḥspṛhaḥ-without further material desires; mukta-bandhanaḥ-completely freed from material bondage; aurva-upadiṣṭa-instructed by the great sage Aurva; mārgeṇa-by following that path; lebhe-achieved; gatim-destination; anuttamām-supreme.
After delivering charge of his kingdom to Aṁśumān and thus being freed from all material anxiety and bondage, Sagara Mahārāja, following the means instructed by Aurva Muni, achieved the supreme destination.
Thus end the Bhaktivedanta purports of the Ninth Canto, Eighth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Sons of Sagara Meet Lord Kapiladeva."
Chapter Nine
The Dynasty of Aṁśumān
This chapter describes the history of the dynasty of Aṁśumān, up to Khaṭvāṅga, and it also describes how Bhagīratha brought the water of the Ganges to this earth.
The son of Mahārāja Aṁśumān was Dilīpa, who tried to bring the Ganges to this world but who died without success. Bhagīratha, the son of Dilīpa, was determined to bring the Ganges to the material world, and for this purpose he underwent severe austerities. Mother Ganges, being fully satisfied by his austerities, made herself visible to him, wanting to give him a benediction. Bhagīratha then asked her to deliver his forefathers. Although mother Ganges agreed to come down to earth, she made two conditions: first, she wanted some suitable male to be able to control her waves; second, although all sinful men would be freed from sinful reactions by bathing in the Ganges, mother Ganges did not want to keep all these sinful reactions. These two conditions were subject matters for consideration. Bhagīratha replied to mother Ganges, "The Personality of Godhead Lord Śiva will be completely able to control the waves of your water, and when pure devotees bathe in your water, the sinful reactions left by sinful men will be counteracted." Bhagīratha then performed austerities to satisfy Lord Śiva, who is called Āśutoṣa because he is naturally satisfied very easily. Lord Śiva agreed to Bhagīratha's proposal to check the force of the Ganges. In this way, simply by the touch of the Ganges, Bhagīratha's forefathers were delivered and allowed to go to the heavenly planets.
The son of Bhagīratha was Śruta, the son of Śruta was Nābha, and Nābha's son was Sindhudvīpa. The son of Sindhudvīpa was Ayutāyu, and the son of Ayutāyu was Ṛtūparṇa, who was a friend of Nala. Ṛtūparṇa gave Nala the art of gambling and learned from him the art of aśva-vidyā. The son of Ṛtūparṇa was known as Sarvakāma, the son of Sarvakāma was Sudāsa, and his son was Saudāsa. The wife of Saudāsa was named Damayantī or Madayantī, and Saudāsa was also known as Kalmāṣapāda. Because of some defect in his fruitive activities, Saudāsa was cursed by Vasiṣṭha to become a Rākṣasa. While walking through the forest, he saw a brāhmaṇa engaged in sex with his wife, and because he had become a Rākṣasa he wanted to devour the brāhmaṇa. Although the brāhmaṇa's wife pleaded with him in many ways, Saudāsa devoured the brāhmaṇa, and the wife therefore cursed him, saying, "As soon as you engage in sex you will die." After twelve years, therefore, even though Saudāsa was released from the curse of Vasiṣṭha Muni, he remained sonless. At that time, with Saudāsa's permission, Vasiṣṭha impregnated Saudāsa's wife, Madayantī. Because Madayantī bore the child for many years but still could not give birth, Vasiṣṭha struck her abdomen with a stone, and thus a son was born. The son was named Aśmaka.
The son of Aśmaka was known as Bālika. He was protected from the curse of Paraśurāma because of being surrounded by many women, and therefore he is also known as Nārīkavaca. When the entire world was devoid of kṣatriyas, he became the original father of more kṣatriyas. He is therefore sometimes called Mūlaka. From Bālika, Daśaratha was born, from Daśaratha came Aiḍaviḍi, and from Aiḍaviḍi came Viśvasaha. The son of Viśvasaha was Mahārāja Khaṭvāṅga. Mahārāja Khaṭvāṅga joined the demigods in fighting the demons and was victorious, and the demigods therefore wanted to give him a benediction. But when the King inquired how long he would live and understood that his life would last only a few seconds more, he immediately left the heavenly planets and returned to his own abode by airplane. He could understand that everything in this material world is insignificant, and thus he fully engaged in worshiping the Supreme Personality of Godhead, Hari.
TEXT 1
śrī-śuka uvāca
aṁśumāṁś ca tapas tepe
gaṅgānayana-kāmyayā
kālaṁ mahāntaṁ nāśaknot
tataḥ kālena saṁsthitaḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; aṁśumān-the king named Aṁśumān; ca-also; tapaḥ tepe-executed austerity; gaṅgā-the Ganges; ānayana-kāmyayā-with a desire to bring the Ganges to this material world to deliver his forefathers; kālam-time; mahāntam-for a long duration; na-not; aśaknot-was successful; tataḥ-thereafter; kālena-in due course of time; saṁsthitaḥ-died.
Śukadeva Gosvāmī continued: King Aṁśumān, like his grandfather, performed austerities for a very long time. Nonetheless, he could not bring the Ganges to this material world, and thereafter, in due course of time, he died.
TEXT 2
dilīpas tat-sutas tadvad
aśaktaḥ kālam eyivān
bhagīrathas tasya sutas
tepe sa sumahat tapaḥ
SYNONYMS
dilīpaḥ-named Dilīpa; tat-sutaḥ-the son of Aṁśumān; tat-vat-like his father; aśaktaḥ-being unable to bring the Ganges to the material world; kālam eyivān-became a victim of time and died; bhagīrathaḥ tasya sutaḥ-his son Bhagīratha; tepe-executed penance; saḥ-he; su-mahat-very great; tapaḥ-austerity.
Like Aṁśumān himself, Dilīpa, his son, was unable to bring the Ganges to this material world, and he also became a victim of death in due course of time. Then Dilīpa's son, Bhagīratha, performed very severe austerities to bring the Ganges to this material world.
TEXT 3
darśayām āsa taṁ devī
prasannā varadāsmi te
ity uktaḥ svam abhiprāyaṁ
śaśaṁsāvanato nṛpaḥ
SYNONYMS
darśayām āsa-appeared; tam-unto him, King Bhagīratha; devī-mother Ganges; prasannā-being very much satisfied; varadā asmi-I shall bless with my benediction; te-unto you; iti uktaḥ-thus being addressed; svam-his own; abhiprāyam-desire; śaśaṁsa-explained; avanataḥ-very respectfully bowing down; nṛpaḥ-the King (Bhagīratha).
Thereafter, mother Ganges appeared before King Bhagīratha and said, "I am very much satisfied with your austerities and am now prepared to give you benedictions as you desire." Being thus addressed by Gaṅgādevī, mother Ganges, the King bowed his head before her and explained his desire.
The King's desire was to deliver his forefathers, who had been burnt to ashes because of disrespecting Kapila Muni.
TEXT 4
ko 'pi dhārayitā vegaṁ
patantyā me mahī-tale
anyathā bhū-talaṁ bhittvā
nṛpa yāsye rasātalam
SYNONYMS
kaḥ-who is that person; api-indeed; dhārayitā-who can sustain; vegam-the force of the waves; patantyāḥ-while falling down; me-of me; mahī-tale-upon this earth; anyathā-otherwise; bhū-talam-the surface of the earth; bhittvā-piercing; nṛpa-O King; yāsye-I shall go down; rasātalam-to Pātāla, the lower part of the universe.
Mother Ganges replied: When I fall from the sky to the surface of the planet earth, the water will certainly be very forceful. Who will sustain that force? If I am not sustained, I shall pierce the surface of the earth and go down to Rasātala, the Pātāla area of the universe.
TEXT 5
kiṁ cāhaṁ na bhuvaṁ yāsye
narā mayy āmṛjanty agham
mṛjāmi tad aghaṁ kvāhaṁ
rājaṁs tatra vicintyatām
SYNONYMS
kim ca-also; aham-I; na-not; bhuvam-to the planet earth; yāsye-shall go; narāḥ-the people in general; mayi-in me, in my water; āmṛjanti-cleanse; agham-the reactions of their sinful activity; mṛjāmi-I shall wash; tat-that; agham-accumulation of sinful reactions; kva-unto whom; aham-I; rājan-O King; tatra-on this fact; vicintyatām-please consider carefully and decide.
O King, I do not wish to go down to the planet earth, for there the people in general will bathe in my water to cleanse themselves of the reactions of their sinful deeds. When all these sinful reactions accumulate in me, how shall I become free from them? You must consider this very carefully.
The Supreme Personality of Godhead says:
sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ
"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." (Bg. 18.66) The Supreme Personality of Godhead can accept the reactions of anyone's sinful deeds and neutralize them because He is pavitra, pure, like the sun, which is never contaminated by any worldly infection. Tejīyasāṁ na doṣāya vahneḥ sama-bhujo yathā (Bhāg. 10.33.29). One who is very powerful is not affected by any sinful activity. But here we see that mother Ganges fears being burdened with the sins of the people in general who would bathe in her waters. This indicates that no one but the Supreme Personality of Godhead is able to neutralize the reactions of sinful deeds, whether one's own or those of others. Sometimes the spiritual master, after accepting a disciple, must take charge of that disciple's past sinful activities and, being overloaded, must sometimes suffer-if not fully, then partially-for the sinful acts of the disciple. Every disciple, therefore, must be very careful not to commit sinful activities after initiation. The poor spiritual master is kind and merciful enough to accept a disciple and partially suffer for that disciple's sinful activities, but Kṛṣṇa, being merciful to His servant, neutralizes the reactions of sinful deeds for the servant who engages in preaching His glories. Even mother Ganges feared the sinful reactions of the people in general and was anxious about how she would counteract the burden of these sins.
TEXT 6
śrī-bhagīratha uvāca
sādhavo nyāsinaḥ śāntā
brahmiṣṭhā loka-pāvanāḥ
haranty aghaṁ te 'ṅga-saṅgāt
teṣv āste hy agha-bhid dhariḥ
SYNONYMS
śrī-bhagīrathaḥ uvāca-Bhagīratha said; sādhavaḥ-saintly persons; nyāsinaḥ-sannyāsīs; śāntāḥ-peaceful, free from material disturbances; brahmiṣṭhāḥ-expert in following the regulative principles of Vedic scripture; loka-pāvanāḥ-who are engaged in delivering the entire world from a fallen condition; haranti-shall remove; agham-the reactions of sinful life; te-of you (mother Ganges); aṅga-saṅgāt-by bathing in the Ganges water; teṣu-within themselves; āste-there is; hi-indeed; agha-bhit-the Supreme Personality, who can vanquish all sinful activities; hariḥ-the Lord.
Bhagīratha said: Those who are saintly because of devotional service and are therefore in the renounced order, free from material desires, and who are pure devotees, expert in following the regulative principles mentioned in the Vedas, are always glorious and pure in behavior and are able to deliver all fallen souls. When such pure devotees bathe in your water, the sinful reactions accumulated from other people will certainly be counteracted, for such devotees always keep in the core of their hearts the Supreme Personality of Godhead, who can vanquish all sinful reactions.
Mother Ganges is available to everyone for bathing. Therefore, not only will sinful persons bathe in the Ganges water, but in Hardwar and other holy places where the Ganges flows, saintly persons and devotees will also bathe in the waters of the Ganges. Devotees and saintly persons advanced in the renounced order can deliver even the Ganges. Tīrthī-kurvanti tīrthāni svāntaḥ-sthena gadābhṛtā (Bhāg. 1.13.10). Because saintly devotees always keep the Lord within the core of their hearts, they can perfectly cleanse the holy places of all sinful reactions. Therefore, people in general must always respectfully honor saintly persons. It is ordered that as soon as one sees a Vaiṣṇava, or even a sannyāsī, one should immediately offer respects to such a holy man. If one forgets to show respect in this way, one must observe a fast for that day. This is a Vedic injunction. One must be extremely careful to refrain from committing offenses at the lotus feet of a devotee or saintly person.
There are methods of prāyaścitta, or atonement, but they are inadequate to cleanse one of sinful reactions. One can be cleansed of sinful reactions only by devotional service, as stated in regard to the history of Ajāmila:
kecit kevalayā bhaktyā
vāsudeva-parāyaṇāḥ
aghaṁ dhunvanti kārtsnyena
nīhāram iva bhāskaraḥ
"Only a rare person who has adopted complete, unalloyed devotional service to Kṛṣṇa can uproot the weeds of sinful actions with no possibility that they will revive. He can do this simply by discharging devotional service, just as the sun can immediately dissipate fog by its rays." (Bhāg. 6.1.15) If one is under the protection of a devotee and sincerely renders service unto him, by this process of bhakti-yoga one is certainly able to counteract all sinful reactions.
TEXT 7
dhārayiṣyati te vegaṁ
rudras tv ātmā śarīriṇām
yasminn otam idaṁ protaṁ
viśvaṁ śāṭīva tantuṣu
SYNONYMS
dhārayiṣyati-will sustain; te-your; vegam-force of the waves; rudraḥ-Lord Śiva; tu-indeed; ātmā-the Supersoul; śarīriṇām-of all embodied souls; yasmin-in whom; otam-is situated in its longitude; idam-this whole universe; protam-latitude; viśvam-the whole universe; śāṭī-a cloth; iva-as; tantuṣu-in threads.
Like a cloth woven of threads extending for its length and breadth, this entire universe, in all its latitude and longitude, is situated under different potencies of the Supreme Personality of Godhead. Lord Śiva is the incarnation of the Lord, and thus he represents the Supersoul in the embodied soul. He can sustain your forceful waves on his head.
The water of the Ganges is supposed to rest on the head of Lord Śiva. Lord Śiva is an incarnation of the Supreme Personality of Godhead, who sustains the entire universe by different potencies. Lord Śiva is described in the Brahma-saṁhitā (5.45):
kṣīraṁ yathā dadhi vikāra-viśeṣa-yogāt
sañjāyate na hi tataḥ pṛthag asti hetoḥ
yaḥ śambhutām api tathā samupaiti kāryād
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"Milk changes into yogurt when mixed with a yogurt culture, but actually yogurt is constitutionally nothing but milk. Similarly, Govinda, the Supreme Personality of Godhead, assumes the form of Lord Śiva for the special purpose of material transactions. I offer my obeisances at Lord Govinda's lotus feet." Lord Śiva is the Supreme Personality of Godhead in the same sense that yogurt is also milk although at the same time it is not milk. For the maintenance of the material world there are three incarnations-Brahmā, Viṣṇu and Maheśvara (Lord Śiva). Lord Śiva is Viṣṇu in an incarnation for the mode of ignorance. The material world exists predominantly in the mode of ignorance. Therefore Lord Śiva is compared here to the longitude and latitude of the entire universe, which resembles a cloth woven of threads extending for both its length and breadth.
TEXT 8
ity uktvā sa nṛpo devaṁ
tapasātoṣayac chivam
kālenālpīyasā rājaṁs
tasyeśaś cāśv atuṣyata
SYNONYMS
iti uktvā-after saying this; saḥ-he; nṛpaḥ-the King (Bhagīratha); devam-unto Lord Śiva; tapasā-by executing austerities; atoṣayat-pleased; śivam-Lord Śiva, the all-auspicious; kālena-by time; alpīyasā-which was not very long; rājan-O King; tasya-upon him (Bhagīratha); īśaḥ-Lord Śiva; ca-indeed; āśu-very soon; atuṣyata-became satisfied.
After saying this, Bhagīratha satisfied Lord Śiva by performing austerities. O King Parīkṣit, Lord Śiva was very quickly satisfied with Bhagīratha.
The words āśv atuṣyata indicate that Lord Śiva was satisfied very soon. Therefore another name for Lord Śiva is Āśutoṣa. Materialistic persons become attached to Lord Śiva because Lord Śiva bestows benedictions upon anyone and everyone very quickly, not caring to know how his devotees prosper or suffer. Although materialistic persons know that material happiness is nothing but another side of suffering, they want it, and to get it very quickly they worship Lord Śiva. We find that materialists are generally devotees of many demigods, especially Lord Śiva and mother Durgā. They do not actually want spiritual happiness, for it is almost unknown to them. But if one is serious about being happy spiritually, he must take shelter of Lord Viṣṇu, as the Lord personally demands:
sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ
"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." (Bg. 18.66)
TEXT 9
tatheti rājñābhihitaṁ
sarva-loka-hitaḥ śivaḥ
dadhārāvahito gaṅgāṁ
pāda-pūta-jalāṁ hareḥ
SYNONYMS
tathā-(let it be) so; iti-thus; rājñā abhihitam-having been addressed by the King (Bhagīratha); sarva-loka-hitaḥ-the Personality of Godhead, who is always auspicious to everyone; śivaḥ-Lord Śiva; dadhāra-sustained; avahitaḥ-with great attention; gaṅgām-the Ganges; pāda-pūta-jalām hareḥ-whose water is transcendentally pure because of emanating from the toes of the Supreme Personality of Godhead Viṣṇu.
When King Bhagīratha approached Lord Śiva and requested him to sustain the forceful waves of the Ganges, Lord Śiva accepted the proposal by saying, "Let it be so." Then, with great attention, he sustained the Ganges on his head, for the water of the Ganges is purifying, having emanated from the toes of Lord Viṣṇu.
TEXT 10
bhagīrathaḥ sa rājarṣir
ninye bhuvana-pāvanīm
yatra sva-pitṝṇāṁ dehā
bhasmībhūtāḥ sma śerate
SYNONYMS
bhagīrathaḥ-King Bhagīratha; saḥ-he; rāja-ṛṣiḥ-the great saintly king; ninye-carried or brought; bhuvana-pāvanīm-mother Ganges, who can deliver the whole universe; yatra-in that place where; sva-pitṝṇām-of his forefathers; dehāḥ-the bodies; bhasmībhūtāḥ-having been burnt to ashes; sma śerate-were lying.
The great and saintly king Bhagīratha brought the Ganges, which can deliver all the fallen souls, to that place on earth where the bodies of his forefathers lay burnt to ashes.
TEXT 11
rathena vāyu-vegena
prayāntam anudhāvatī
deśān punantī nirdagdhān
āsiñcat sagarātmajān
SYNONYMS
rathena-on a chariot; vāyu-vegena-driving at the speed of the wind; prayāntam-Mahārāja Bhagīratha, who was going in front; anudhāvatī-running after; deśān-all the countries; punantī-sanctifying; nirdagdhān-who had been burnt to ashes; āsiñcat-sprinkled over; sagara-ātmajān-the sons of Sagara.
Bhagīratha mounted a swift chariot and drove before mother Ganges, who followed him, purifying many countries, until they reached the ashes of Bhagīratha's forefathers, the sons of Sagara, who were thus sprinkled with water from the Ganges.
TEXT 12
yaj-jala-sparśa-mātreṇa
brahma-daṇḍa-hatā api
sagarātmajā divaṁ jagmuḥ
kevalaṁ deha-bhasmabhiḥ
SYNONYMS
yat-jala-whose water; sparśa-mātreṇa-simply by touching; brahma-daṇḍa-hatāḥ-those who were condemned for offending brahma, the self; api-although; sagara-ātmajāḥ-the sons of Sagara; divam-to the heavenly planets; jagmuḥ-went; kevalam-only; deha-bhasmabhiḥ-by the remaining ashes of their burnt bodies.
Because the sons of Sagara Mahārāja had offended a great personality, the heat of their bodies had increased, and they were burnt to ashes. But simply by being sprinkled with water from the Ganges, all of them became eligible to go to the heavenly planets. What then is to be said of those who use the water of mother Ganges to worship her?
Mother Ganges is worshiped by the water of the Ganges: a devotee takes a little water from the Ganges and offers it back to the Ganges. When the devotee takes the water, mother Ganges does not lose anything, and when the water is offered back, mother Ganges does not increase, but in this way the worshiper of the Ganges is benefited. Similarly, a devotee of the Lord offers the Lord patraṁ puṣpaṁ phalaṁ toyam-a leaf, flower, fruit or water-in great devotion, but everything, including the leaf, flower, fruit and water, belongs to the Lord, and therefore there is nothing to renounce or to accept. One must simply take advantage of the bhakti process because by following this process one does not lose anything but one gains the favor of the Supreme Person.
TEXT 13
bhasmībhūtāṅga-saṅgena
svar yātāḥ sagarātmajāḥ
kiṁ punaḥ śraddhayā devīṁ
sevante ye dhṛta-vratāḥ
SYNONYMS
bhasmībhūta-aṅga-by the body which had been burnt to ashes; saṅgena-by contacting the water of the Ganges; svaḥ yātāḥ-went to the heavenly planets; sagara-ātmajāḥ-the sons of Sagara; kim-what to speak of; punaḥ-again; śraddhayā-with faith and devotion; devīm-unto mother Ganges; sevante-worship; ye-those persons who; dhṛta-vratāḥ-with vows of determination.
Simply by having water from the Ganges come in contact with the ashes of their burnt bodies, the sons of Sagara Mahārāja were elevated to the heavenly planets. Therefore, what is to be said of a devotee who worships mother Ganges faithfully with a determined vow? One can only imagine the benefit that accrues to such a devotee.
TEXT 14
na hy etat param āścaryaṁ
svardhunyā yad ihoditam
ananta-caraṇāmbhoja-
prasūtāyā bhava-cchidaḥ
SYNONYMS
na-not; hi-indeed; etat-this; param-ultimate; āścaryam-wonderful thing; svardhunyāḥ-of the water of the Ganges; yat-which; iha-herewith; uditam-has been described; ananta-of the Supreme Lord; caraṇa-ambhoja-from the lotus of the feet; prasūtāyāḥ-of that which emanates; bhava-chidaḥ-which can liberate from material bondage.
Because mother Ganges emanates from the lotus toe of the Supreme Personality of Godhead, Anantadeva, she is able to liberate one from material bondage. Therefore whatever is described herewith about her is not at all wonderful.
It has actually been seen that anyone who regularly worships mother Ganges simply by bathing in her water keeps very good health and gradually becomes a devotee of the Lord. This is the effect of bathing in the water of the Ganges. Bathing in the Ganges is recommended in all Vedic śāstras, and one who takes to this path will certainly be completely freed from all sinful reactions. The practical example of this is that the sons of Mahārāja Sagara went to the heavenly planets when water from the Ganges merely touched the ashes of their burnt bodies.
TEXT 15
sanniveśya mano yasmiñ
chraddhayā munayo 'malāḥ
traiguṇyaṁ dustyajaṁ hitvā
sadyo yātās tad-ātmatām
SYNONYMS
sanniveśya-giving full attention; manaḥ-the mind; yasmin-unto whom; śraddhayā-with faith and devotion; munayaḥ-great saintly persons; amalāḥ-freed from all contamination of sins; traiguṇyam-the three modes of material nature; dustyajam-very difficult to give up; hitvā-they can nonetheless give up; sadyaḥ-immediately; yātāḥ-achieved; tat-ātmatām-the spiritual quality of the Supreme.
Great sages, completely freed from material lusty desires, devote their minds fully to the service of the Lord. Such persons are liberated from material bondage without difficulty, and they become transcendentally situated, acquiring the spiritual quality of the Lord. This is the glory of the Supreme Personality of Godhead.
TEXTS 16–17
śruto bhagīrathāj jajñe
tasya nābho 'paro 'bhavat
sindhudvīpas tatas tasmād
ayutāyus tato 'bhavat
ṛtūparṇo nala-sakho
yo 'śva-vidyām ayān nalāt
dattvākṣa-hṛdayaṁ cāsmai
sarvakāmas tu tat-sutam
SYNONYMS
śrutaḥ-a son named Śruta; bhagīrathāt-from Bhagīratha; jajñe-was born; tasya-of Śruta; nābhaḥ-by the name Nābha; aparaḥ-different from the Nābha previously described; abhavat-was born; sindhudvīpaḥ-by the name Sindhudvīpa; tataḥ-from Nābha; tasmāt-from Sindhudvīpa; ayutāyuḥ-a son named Ayutāyu; tataḥ-thereafter; abhavat-was born; ṛtūparṇaḥ-a son named Ṛtūparṇa; nala-sakhaḥ-who was a friend of Nala; yaḥ-one who; aśva-vidyām-the art of controlling horses; ayāt-achieved; nalāt-from Nala; dattvā-after giving in exchange; akṣa-hṛdayam-the secrets of the art of gambling; ca-and; asmai-unto Nala; sarvakāmaḥ-by the name Sarvakāma; tu-indeed; tat-sutam-his son (the son of Ṛtūparṇa).
Bhagīratha had a son named Śruta, whose son was Nābha. This son was different from the Nābha previously described. Nābha had a son named Sindhudvīpa, from Sindhudvīpa came Ayutāyu, and from Ayutāyu came Ṛtūparṇa, who became a friend of Nalarāja. Ṛtūparṇa taught Nalarāja the art of gambling, and Nalarāja gave Ṛtūparṇa lessons in controlling and maintaining horses. The son of Ṛtūparṇa was Sarvakāma.
Gambling is also an art. Kṣatriyas are allowed to exhibit talent in this art of gambling. By the grace of Kṛṣṇa, the Pāṇḍavas lost everything by gambling and were deprived of their kingdom, wife, family and home because they were not expert in the gambling art. In other words, a devotee may not be expert in materialistic activities. It is therefore advised in the śāstra that materialistic activities are not at all suitable for the living entities, especially the devotees. A devotee should therefore be satisfied to eat whatever is sent as prasāda by the Supreme Lord. A devotee remains pure because he does not take to sinful activities such as gambling, intoxication, meat-eating and illicit sex.
TEXT 18
tataḥ sudāsas tat-putro
damayantī-patir nṛpaḥ
āhur mitrasahaṁ yaṁ vai
kalmāṣāṅghrim uta kvacit
vasiṣṭha-śāpād rakṣo 'bhūd
anapatyaḥ sva-karmaṇā
SYNONYMS
tataḥ-from Sarvakāma; sudāsaḥ-Sudāsa was born; tat-putraḥ-the son of Sudāsa; damayantī-patiḥ-the husband of Damayantī; nṛpaḥ-he became king; āhuḥ-it is said; mitrasaham-Mitrasaha; yam vai-also; kalmāṣāṅghrim-by Kalmāṣapāda; uta-known; kvacit-sometimes; vasiṣṭha-śāpāt-being cursed by Vasiṣṭha; rakṣaḥ-a man-eater; abhūt-became; anapatyaḥ-without any son; sva-karmaṇā-by his own sinful act.
Sarvakāma had a son named Sudāsa, whose son, known as Saudāsa, was the husband of Damayantī. Saudāsa is sometimes known as Mitrasaha or Kalmāṣapāda. Because of his own misdeed, Mitrasaha was sonless and was cursed by Vasiṣṭha to become a man-eater [Rākṣasa].
TEXT 19
śrī-rājovāca
kiṁ nimitto guroḥ śāpaḥ
saudāsasya mahātmanaḥ
etad veditum icchāmaḥ
kathyatāṁ na raho yadi
SYNONYMS
śrī-rājā uvāca-King Parīkṣit said; kim nimittaḥ-for what reason; guroḥ-of the spiritual master; śāpaḥ-curse; saudāsasya-of Saudāsa; mahā-ātmanaḥ-of the great soul; etat-this; veditum-to know; icchāmaḥ-I wish; kathyatām-please tell me; na-not; rahaḥ-confidential; yadi-if.
King Parīkṣit said: O Śukadeva Gosvāmī, why did Vasiṣṭha, the spiritual master of Saudāsa, curse that great soul? I wish to know of this. If it is not a confidential matter, please describe it to me.
TEXTS 20–21
śrī-śuka uvāca
saudāso mṛgayāṁ kiñcic
caran rakṣo jaghāna ha
mumoca bhrātaraṁ so 'tha
gataḥ praticikīrṣayā
sañcintayann aghaṁ rājñaḥ
sūda-rūpa-dharo gṛhe
gurave bhoktu-kāmāya
paktvā ninye narāmiṣam
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; saudāsaḥ-King Saudāsa; mṛgayām-in hunting; kiñcit-sometimes; caran-wandering; rakṣaḥ-a Rākṣasa, or man-eater; jaghāna-killed; ha-in the past; mumoca-released; bhrātaram-the brother of that Rākṣasa; saḥ-that brother; atha-thereafter; gataḥ-went; praticikīrṣayā-for taking revenge; sañcintayan-he thought; agham-to do some harm; rājñaḥ-of the King; sūda-rūpa-dharaḥ-disguised himself as a cook; gṛhe-in the house; gurave-unto the King's spiritual master; bhoktu-kāmāya-who came there to take dinner; paktvā-after cooking; ninye-gave him; nara-āmiṣam-the flesh of a human being.
Śukadeva Gosvāmī said: Once Saudāsa went to live in the forest, where he killed a man-eater [Rākṣasa] but forgave and released the man-eater's brother. That brother, however, decided to take revenge. Thinking to harm the King, he became the cook at the King's house. One day, the King's spiritual master, Vasiṣṭha Muni, was invited for dinner, and the Rākṣasa cook served him human flesh.
TEXT 22
parivekṣyamāṇaṁ bhagavān
vilokyābhakṣyam añjasā
rājānam aśapat kruddho
rakṣo hy evaṁ bhaviṣyasi
SYNONYMS
parivekṣyamāṇam-while examining the eatables; bhagavān-the most powerful; vilokya-when he saw; abhakṣyam-unfit for consumption; añjasā-very easily by his mystic power; rājānam-unto the King; aśapat-cursed; kruddhaḥ-being very angry; rakṣaḥ-a man-eater; hi-indeed; evam-in this way; bhaviṣyasi-you shall become.
While examining the food given to him, Vasiṣṭha Muni, by his mystic power, could understand that it was unfit to eat, being the flesh of a human being. He was very angry at this and immediately cursed Saudāsa to become a man-eater.
TEXTS 23–24
rakṣaḥ-kṛtaṁ tad viditvā
cakre dvādaśa-vārṣikam
so 'py apo-'ñjalim ādāya
guruṁ śaptuṁ samudyataḥ
vārito madayantyāpo
ruśatīḥ pādayor jahau
diśaḥ kham avanīṁ sarvaṁ
paśyañ jīvamayaṁ nṛpaḥ
SYNONYMS
rakṣaḥ-kṛtam-having been done by the Rākṣasa only; tat-that serving of human flesh; viditvā-after understanding; cakre-(Vasiṣṭha) performed; dvādaśa-vārṣikam-twelve years of penance for atonement; saḥ-that Saudāsa; api-also; apaḥ-añjalim-a palmful of water; ādāya-taking; gurum-his spiritual master, Vasiṣṭha; śaptum-to curse; samudyataḥ-was preparing; vāritaḥ-being forbidden; madayantyā-by his wife, who was also known as Madayantī; apaḥ-water; ruśatīḥ-strong by chanting of a mantra; pādayoḥ jahau-threw on his legs; diśaḥ-all directions; kham-in the sky; avanīm-on the surface of the world; sarvam-everywhere; paśyan-seeing; jīva-mayam-full of living entities; nṛpaḥ-the King.
When Vasiṣṭha understood that the human flesh had been served by the Rākṣasa, not by the King, he undertook twelve years of austerity to cleanse himself for having cursed the faultless King. Meanwhile, King Saudāsa took water and chanted the śapa-mantra, preparing to curse Vasiṣṭha, but his wife, Madayantī, forbade him to do so. Then the King saw that the ten directions, the sky and the surface of the globe were full of living entities everywhere.
TEXT 25
rākṣasaṁ bhāvam āpannaḥ
pāde kalmāṣatāṁ gataḥ
vyavāya-kāle dadṛśe
vanauko-dampatī dvijau
SYNONYMS
rākṣasam-man-eating; bhāvam-propensity; āpannaḥ-having gotten; pāde-on the leg; kalmāṣatām-a black spot; gataḥ-obtained; vyavāya-kāle-at the time of sexual intercourse; dadṛśe-he saw; vana-okaḥ-living in the forest; dam-patī-a husband and wife; dvijau-who were brāhmaṇas.
Saudāsa thus acquired the propensity of a man-eater and received on his leg a black spot, for which he was known as Kalmāṣapāda. Once King Kalmāṣapāda saw a brāhmaṇa couple engaged in sexual intercourse in the forest.
TEXTS 26–27
kṣudhārto jagṛhe vipraṁ
tat-patny āhākṛtārthavat
na bhavān rākṣasaḥ sākṣād
ikṣvākūṇāṁ mahā-rathaḥ
madayantyāḥ patir vīra
nādharmaṁ kartum arhasi
dehi me 'patya-kāmāyā
akṛtārthaṁ patiṁ dvijam
SYNONYMS
kṣudhā-ārtaḥ-being aggrieved by hunger; jagṛhe-caught; vipram-the brāhmaṇa; tat-patnī-his wife; āha-said; akṛta-artha-vat-being unsatisfied, poor and hungry; na-not; bhavān-yourself; rākṣasaḥ-a man-eater; sākṣāt-directly or factually; ikṣvākūṇām-among the descendants of Mahārāja Ikṣvāku; mahā-rathaḥ-a great fighter; madayantyāḥ-of Madayantī; patiḥ-the husband; vīra-O hero; na-not; adharmam-irreligious act; kartum-to do; arhasi-you deserve; dehi-please deliver; me-my; apatya-kāmāyāḥ-desiring to get a son; akṛta-artham-whose desire has not been fulfilled; patim-husband; dvijam-who is a brāhmaṇa.
Being influenced by the propensity of a Rākṣasa and being very hungry, King Saudāsa seized the brāhmaṇa. Then the poor woman, the brāhmaṇa's wife, said to the King: O hero, you are not actually a man-eater; rather, you are among the descendants of Mahārāja Ikṣvāku. Indeed, you are a great fighter, the husband of Madayantī. You should not act irreligiously in this way. I desire to have a son. Please, therefore, return my husband, who has not yet impregnated me.
TEXT 28
deho 'yaṁ mānuṣo rājan
puruṣasyākhilārthadaḥ
tasmād asya vadho vīra
sarvārtha-vadha ucyate
SYNONYMS
dehaḥ-body; ayam-this; mānuṣaḥ-human; rājan-O King; puruṣasya-of the living being; akhila-universal; artha-daḥ-beneficial; tasmāt-therefore; asya-of the body of my husband; vadhaḥ-the killing; vīra-O hero; sarva-artha-vadhaḥ-killing all beneficial opportunities; ucyate-it is said.
O King, O hero, this human body is meant for universal benefits. If you kill this body untimely, you will kill all the benefits of human life.
Śrīla Narottama dāsa Ṭhākura has sung:
hari hari viphale janama goṅāinu
manuṣya-janama pāiyā, rādhā-kṛṣṇa nā bhajiyā,
jāniyā śuniyā viṣa khāinu
The body of a human being is extremely valuable because in this body one can understand the instructions of Kṛṣṇa and attain the ultimate destination of the living entity. The living entity is within the material world to fulfill the mission of going back home, back to Godhead. In the material world, one hankers for happiness, but because one does not know the ultimate destination, one changes bodies one after another. However, if one gets the opportunity to possess a human form of body, in this body he can fulfill the four principles of dharma, artha, kāma and mokṣa, and if one is properly regulated he makes further progress, after liberation, to engage in the service of Rādhā and Kṛṣṇa. This is the success of life: to stop the process of repeated birth and death and go back home, back to Godhead (mām eti), to be engaged in the service of Rādhā and Kṛṣṇa. Therefore, taking a human body is meant for completing one's progress in life. Throughout human society, killing of a human being is taken very seriously. Hundreds and thousands of animals are killed in slaughterhouses, and no one cares about them, but the killing of even one human being is taken very seriously. Why? Because the human form of body is extremely important in executing the mission of life.
TEXT 29
eṣa hi brāhmaṇo vidvāṁs
tapaḥ-śīla-guṇānvitaḥ
ārirādhayiṣur brahma
mahā-puruṣa-saṁjñitam
sarva-bhūtātma-bhāvena
bhūteṣv antarhitaṁ guṇaiḥ
SYNONYMS
eṣaḥ-this; hi-indeed; brāhmaṇaḥ-a qualified brāhmaṇa; vidvān-learned in Vedic knowledge; tapaḥ-austerity; śīla-good behavior; guṇa-anvitaḥ-endowed with all good qualities; ārirādhayiṣuḥ-desiring to be engaged in worshiping; brahma-the Supreme Brahman; mahā-puruṣa-the Supreme Person, Kṛṣṇa; saṁjñitam-known as; sarva-bhūta-of all living entities; ātma-bhāvena-as the Supersoul; bhūteṣu-in every living entity; antarhitam-within the core of the heart; guṇaiḥ-by qualities.
Here is a learned, highly qualified brāhmaṇa, engaged in performing austerity and eagerly desiring to worship the Supreme Lord, the Supersoul who lives within the core of the heart in all living entities.
The wife of the brāhmaṇa did not regard her husband as a superficial brāhmaṇa who was called a brāhmaṇa merely because he was born of a brāhmaṇa family. Rather, this brāhmaṇa was actually qualified with the brahminical symptoms. Yasya yal lakṣaṇaṁ proktam (Bhāg. 7.11.35). The symptoms of a brāhmaṇa are stated in the śāstra:
śamo damas tapaḥ śaucaṁ
kṣāntir ārjavam eva ca
jñānaṁ vijñānam āstikyaṁ
brahma-karma svabhāvajam
"Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness-these are the qualities by which the brāhmaṇas work." (Bg. 18.42) Not only must a brāhmaṇa be qualified, but he must also engage in actual brahminical activities. Simply to be qualified is not enough; one must engage in a brāhmaṇa's duties. The duty of a brāhmaṇa is to know the paraṁ brahma, Kṛṣṇa (paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]). Because this brāhmaṇa was actually qualified and was also engaged in brahminical activities (brahma-karma), killing him would be a greatly sinful act, and the brāhmaṇa's wife requested that he not be killed.
TEXT 30
so 'yaṁ brahmarṣi-varyas te
rājarṣi-pravarād vibho
katham arhati dharma-jña
vadhaṁ pitur ivātmajaḥ
SYNONYMS
saḥ-he, the brāhmaṇa; ayam-this; brahma-ṛṣi-varyaḥ-not only a brāhmaṇa but the best of great sages, or brahmarṣis; te-also from you; rāja-ṛṣi-pravarāt-who are the best of all saintly kings, or rājarṣis; vibho-O master of the state; katham-how; arhati-he deserves; dharma-jña-O you, who are quite aware of religious principles; vadham-killing; pituḥ-from the father; iva-like; ātmajaḥ-the son.
My lord, you are completely aware of the religious principles. As a son never deserves to be killed by his father, here is a brāhmaṇa who should be protected by the king, and never killed. How does he deserve to be killed by a rājarṣi like you?
The word rājarṣi refers to a king who behaves like a ṛṣi, or sage. Such a king is also called naradeva because he is considered a representative of the Supreme Lord. Because his duty is to rule the kingdom to maintain brahminical culture, he never desires to kill a brāhmaṇa. Generally, a brāhmaṇa, woman, child, old man or cow is never regarded as punishable. Thus the wife of the brāhmaṇa requested the King to refrain from this sinful act.
TEXT 31
tasya sādhor apāpasya
bhrūṇasya brahma-vādinaḥ
kathaṁ vadhaṁ yathā babhror
manyate san-mato bhavān
SYNONYMS
tasya-of him; sādhoḥ-of the great saintly person; apāpasya-of one who has no sinful life; bhrūṇasya-of the embryo; brahma-vādinaḥ-of one who is well versed in Vedic knowledge; katham-how; vadham-the killing; yathā-as; babhroḥ-of a cow; manyate-you are thinking; sat-mataḥ-well recognized by higher circles; bhavān-your good self.
You are well known and worshiped in learned circles. How dare you kill this brāhmaṇa, who is a saintly, sinless person, well versed in Vedic knowledge? Killing him would be like destroying the embryo within the womb or killing a cow.
As stated in the Amara-kośa dictionary, bhrūṇo'rbhake bāla-garbhe: the word bhrūṇa refers either to the cow or to the living entity in embryo. According to Vedic culture, destroying the undeveloped embryo of the soul in the womb is as sinful as killing a cow or a brāhmaṇa. In the embryo, the living entity is present in an undeveloped stage. The modern scientific theory that life is a combination of chemicals is nonsense; scientists cannot manufacture living beings, even like those born from eggs. The idea that scientists can develop a chemical situation resembling that of an egg and bring life from it is nonsensical. Their theory that a chemical combination can have life may be accepted, but these rascals cannot create such a combination. This verse refers to bhrūṇasya vadham-the killing of a bhrūṇa or destruction of the embryo. Here is a challenge from the Vedic literature. The crude, atheistic understanding that the living entity is a combination of matter belongs to the grossest ignorance.
TEXT 32
yady ayaṁ kriyate bhakṣyas
tarhi māṁ khāda pūrvataḥ
na jīviṣye vinā yena
kṣaṇaṁ ca mṛtakaṁ yathā
SYNONYMS
yadi-if; ayam-this brāhmaṇa; kriyate-is accepted; bhakṣyaḥ-as eatable; tarhi-then; mām-me; khāda-eat; pūrvataḥ-before that; na-not; jīviṣye-I shall live; vinā-without; yena-whom (my husband); kṣaṇam ca-even for a moment; mṛtakam-a dead body; yathā-like.
Without my husband, I cannot live for a moment. If you want to eat my husband, it would be better to eat me first, for without my husband I am as good as a dead body.
In the Vedic culture there is a system known as satī or saha-maraṇa, in which a woman dies with her husband. According to this system, if the husband dies, the wife will voluntarily die by falling in the blazing funeral pyre of her husband. Here, in this verse, the feelings inherent in this culture are expressed by the wife of the brāhmaṇa. A woman without a husband is like a dead body. Therefore according to Vedic culture a girl must be married. This is the responsibility of her father. A girl may be given in charity, and a husband may have more than one wife, but a girl must be married. This is Vedic culture. A woman is supposed to be always dependent-in her childhood she is dependent on her father, in youth on her husband, and in old age on her elderly sons. According to Manu-saṁhitā, she is never independent. Independence for a woman means miserable life. In this age, so many girls are unmarried and falsely imagining themselves free, but their life is miserable. Here is an instance in which a woman felt that without her husband she was nothing but a dead body.
TEXT 33
evaṁ karuṇa-bhāṣiṇyā
vilapantyā anāthavat
vyāghraḥ paśum ivākhādat
saudāsaḥ śāpa-mohitaḥ
SYNONYMS
evam-in this way; karuṇa-bhāṣiṇyāḥ-while the brāhmaṇa's wife was speaking very pitiably; vilapantyāḥ-lamenting severely; anātha-vat-exactly like a woman who has no protector; vyāghraḥ-a tiger; paśum-prey animal; iva-like; akhādat-ate up; saudāsaḥ-King Saudāsa; śāpa-by the curse; mohitaḥ-because of being condemned.
Being condemned by the curse of Vasiṣṭha, King Saudāsa devoured the brāhmaṇa, exactly as a tiger eats its prey. Even though the brāhmaṇa's wife spoke so pitiably, Saudāsa was unmoved by her lamentation.
This is an example of destiny. King Saudāsa was condemned by the curse of Vasiṣṭha, and therefore even though he was well qualified he could not restrain himself from becoming a tigerlike Rākṣasa, for this was his destiny. Tal labhyate duḥkhavad anyataḥ sukham (Bhāg. 1.5.18). As one is put into distress by destiny, destiny can also put one in a happy situation. Destiny is extremely strong, but one can change destiny if one comes to the platform of Kṛṣṇa consciousness. Karmāṇi nirdahati kintu ca bhakti-bhājām (Brahma-saṁhitā 5.54).
TEXT 34
brāhmaṇī vīkṣya didhiṣuṁ
puruṣādena bhakṣitam
śocanty ātmānam urvīśam
aśapat kupitā satī
SYNONYMS
brāhmaṇī-the wife of the brāhmaṇa; vīkṣya-after seeing; didhiṣum-her husband, who was about to give the seed of a child; puruṣa-adena-by the man-eater (Rākṣasa); bhakṣitam-having been eaten up; śocantī-lamenting very much; ātmānam-for her body or her self; urvīśam-unto the King; aśapat-cursed; kupitā-being angry; satī-the chaste woman.
When the chaste wife of the brāhmaṇa saw that her husband, who was about to discharge semen, had been eaten by the man-eater, she was overwhelmed with grief and lamentation. Thus she angrily cursed the King.
TEXT 35
yasmān me bhakṣitaḥ pāpa
kāmārtāyāḥ patis tvayā
tavāpi mṛtyur ādhānād
akṛta-prajña darśitaḥ
SYNONYMS
yasmāt-because; me-my; bhakṣitaḥ-was eaten up; pāpa-O sinful one; kāma-ārtāyāḥ-of a woman very much bereaved because of sexual desire; patiḥ-husband; tvayā-by you; tava-your; api-also; mṛtyuḥ-death; ādhānāt-when you try to discharge semen in your wife; akṛta-prajña-O foolish rascal; darśitaḥ-this curse is placed upon you.
O foolish, sinful person, because you have eaten my husband when I was sexually inclined and desiring to have the seed of a child, I shall also see you die when you attempt to discharge semen in your wife. In other words, whenever you attempt to sexually unite with your wife, you shall die.
TEXT 36
evaṁ mitrasahaṁ śaptvā
pati-loka-parāyaṇā
tad-asthīni samiddhe 'gnau
prāsya bhartur gatiṁ gatā
SYNONYMS
evam-in this way; mitrasaham-King Saudāsa; śaptvā-after cursing; pati-loka-parāyaṇā-because of being inclined to go with her husband; tat-asthīni-her husband's bones; samiddhe agnau-in the burning fire; prāsya-after placing; bhartuḥ-of her husband; gatim-to the destination; gatā-she also went.
Thus the wife of the brāhmaṇa cursed King Saudāsa, known as Mitrasaha. Then, being inclined to go with her husband, she set fire to her husband's bones, fell into the fire herself, and went with him to the same destination.
TEXT 37
viśāpo dvādaśābdānte
maithunāya samudyataḥ
vijñāpya brāhmaṇī-śāpaṁ
mahiṣyā sa nivāritaḥ
SYNONYMS
viśāpaḥ-being released from the period of the curse; dvādaśa-abda-ante-after twelve years; maithunāya-for sexual intercourse with his wife; samudyataḥ-when Saudāsa was prepared to do it; vijñāpya-reminding him about; brāhmaṇī-śāpam-the curse given by the brāhmaṇī; mahiṣyā-by the Queen; saḥ-he (the King); nivāritaḥ-checked.
After twelve years, when King Saudāsa was released from the curse by Vasiṣṭha, he wanted to have sexual intercourse with his wife. But the Queen reminded him about the curse by the brāhmaṇī, and thus he was checked from sexual intercourse.
TEXT 38
ata ūrdhvaṁ sa tatyāja
strī-sukhaṁ karmaṇāprajāḥ
vasiṣṭhas tad-anujñāto
madayantyāṁ prajām adhāt
SYNONYMS
ataḥ-in this way; ūrdhvam-in the near future; saḥ-he, the King; tatyāja-gave up; strī-sukham-the happiness of sexual intercourse; karmaṇā-by destiny; aprajāḥ-remained sonless; vasiṣṭhaḥ-the great saint Vasiṣṭha; tat-anujñātaḥ-being permitted by the King to beget a son; madayantyām-in the womb of Madayantī, King Saudāsa's wife; prajām-a child; adhāt-begot.
After being thus instructed, the King gave up the future happiness of sexual intercourse and by destiny remained sonless. Later, with the King's permission, the great saint Vasiṣṭha begot a child in the womb of Madayantī.
TEXT 39
sā vai sapta samā garbham
abibhran na vyajāyata
jaghne 'śmanodaraṁ tasyāḥ
so 'śmakas tena kathyate
SYNONYMS
sā-she, Queen Madayantī; vai-indeed; sapta-seven; samāḥ-years; garbham-the child within the womb; abibhrat-continued to bear; na-not; vyajāyata-gave delivery; jaghne-struck; aśmanā-by a stone; udaram-abdomen; tasyāḥ-of her; saḥ-a son; aśmakaḥ-by the name Aśmaka; tena-because of this; kathyate-was called.
Madayantī bore the child within the womb for seven years and did not give birth. Therefore Vasiṣṭha struck her abdomen with a stone, and then the child was born. Consequently, the child was known as Aśmaka ["the child born of a stone"].
TEXT 40
aśmakād bāliko jajñe
yaḥ strībhiḥ parirakṣitaḥ
nārī-kavaca ity ukto
niḥkṣatre mūlako 'bhavat
SYNONYMS
aśmakāt-from that son named Aśmaka; bālikaḥ-a son named Bālika; jajñe-was born; yaḥ-this child Bālika; strībhiḥ-by women; parirakṣitaḥ-was protected; nārī-kavacaḥ-having a shield of women; iti uktaḥ-was known as such; niḥkṣatre-when there were no kṣatriyas (all kṣatriyas having been vanquished by Paraśurāma); mūlakaḥ-Mūlaka, the progenitor of the kṣatriyas; abhavat-he became.
From Aśmaka, Bālika took birth. Because Bālika was surrounded by women and was therefore saved from the anger of Paraśurāma, he was known as Nārīkavaca ["one who is protected by women"]. When Paraśurāma vanquished all the kṣatriyas, Bālika became the progenitor of more kṣatriyas. Therefore he was known as Mūlaka, the root of the kṣatriya dynasty.
TEXT 41
tato daśarathas tasmāt
putra aiḍaviḍis tataḥ
rājā viśvasaho yasya
khaṭvāṅgaś cakravarty abhūt
SYNONYMS
tataḥ-from Bālika; daśarathaḥ-a son named Daśaratha; tasmāt-from him; putraḥ-a son; aiḍaviḍiḥ-named Aiḍaviḍi; tataḥ-from him; rājā viśvasahaḥ-the famous King Viśvasaha was born; yasya-of whom; khaṭvāṅgaḥ-the king named Khaṭvāṅga; cakravartī-emperor; abhūt-became.
From Bālika came a son named Daśaratha, from Daśaratha came a son named Aiḍaviḍi, and from Aiḍaviḍi came King Viśvasaha. The son of King Viśvasaha was the famous Mahārāja Khaṭvāṅga.
TEXT 42
yo devair arthito daityān
avadhīd yudhi durjayaḥ
muhūrtam āyur jñātvaitya
sva-puraṁ sandadhe manaḥ
SYNONYMS
yaḥ-King Khaṭvāṅga who; devaiḥ-by the demigods; arthitaḥ-being requested; daityān-the demons; avadhīt-killed; yudhi-in a fight; durjayaḥ-very fierce; muhūrtam-for a second only; āyuḥ-duration of life; jñātvā-knowing; etya-approached; sva-puram-his own abode; sandadhe-fixed; manaḥ-the mind.
King Khaṭvāṅga was unconquerable in any fight. Requested by the demigods to join them in fighting the demons, he won victory, and the demigods, being very pleased, wanted to give him a benediction. The King inquired from them about the duration of his life and was informed that he had only one moment more. Thus he immediately left his palace and went to his own residence, where he engaged his mind fully on the lotus feet of the Lord.
The example of Mahārāja Khaṭvāṅga in performing devotional service is brilliant. Mahārāja Khaṭvāṅga engaged himself for only a moment in devotional service to the Lord, but he was promoted back to Godhead. Therefore, if one practices devotional service from the beginning of his life, surely he will return home, back to Godhead, without a doubt (asaṁśaya).
In Bhagavad-gītā the word asaṁśaya is used to describe the devotee. There the Lord Himself gives this instruction:
mayy āsakta-manāḥ pārtha
yogaṁ yuñjan mad-āśrayaḥ
asaṁśayaṁ samagraṁ māṁ
yathā jñāsyasi tac chṛṇu
"Now hear, O son of Pṛthā [Arjuna], how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt." (Bg. 7.1)
The Lord also instructs:
janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna
"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." (Bg. 4.9)
Therefore, from the very beginning of one's life one should practice bhakti-yoga, which increases one's attachment for Kṛṣṇa. If one daily sees the Deity in the temple, makes offerings by worshiping the Deity, chants the holy name of the Personality of Godhead, and preaches about the glorious activities of the Lord as much as possible, he thus becomes attached to Kṛṣṇa. This attachment is called āsakti. When one's mind is attached to Kṛṣṇa (mayy āsakta-manāḥ), one can fulfill the mission of life in one human birth. If one misses this opportunity, one does not know where he is going, how long he will remain in the cycle of birth and death, and when he will again achieve the human form of life and the chance to return home, back to Godhead. The most intelligent person, therefore, uses every moment of his life to render loving service to the Lord.
TEXT 43
na me brahma-kulāt prāṇāḥ
kula-daivān na cātmajāḥ
na śriyo na mahī rājyaṁ
na dārāś cātivallabhāḥ
SYNONYMS
na-not; me-my; brahma-kulāt-than the groups of brāhmaṇas; prāṇāḥ-life; kula-daivāt-than the personalities worshipable for my family; na-not; ca-also; ātmajāḥ-sons and daughters; na-nor; śriyaḥ-opulence; na-nor; mahī-the earth; rājyam-kingdom; na-nor; dārāḥ-wife; ca-also; ati-vallabhāḥ-extremely dear.
Mahārāja Khaṭvāṅga thought: Not even my life is dearer to me than the brahminical culture and the brāhmaṇas, who are worshiped by my family. What then is to be said of my kingdom, land, wife, children and opulence? Nothing is dearer to me than the brāhmaṇas.
Mahārāja Khaṭvāṅga, being in favor of the brahminical culture, wanted to utilize one moment's time by fully surrendering unto the Supreme Personality of Godhead. The Lord is worshiped with this prayer:
namo brāhmaṇya-devāya
go brāhmaṇa-hitāya ca
jagad-dhitāya kṛṣṇāya
govindāya namo namaḥ
"I offer my respectful obeisances to the Supreme Absolute Truth, Kṛṣṇa, who is the well-wisher of the cows and the brāhmaṇas as well as the living entities in general. I offer my repeated obeisances to Govinda, who is the pleasure reservoir for all the senses." A devotee of Kṛṣṇa is very much attached to brahminical culture. Indeed, an expert personality who knows who Kṛṣṇa is and what He wants is a real brāhmaṇa. Brahma jānātīti brāhmaṇaḥ. Kṛṣṇa is the Parabrahman, and therefore all Kṛṣṇa conscious persons, or devotees of Kṛṣṇa, are exalted brāhmaṇas. Khaṭvāṅga Mahārāja regarded the devotees of Kṛṣṇa as the real brāhmaṇas and the real light for human society. One who desires to advance in Kṛṣṇa consciousness and spiritual understanding must give the utmost importance to brahminical culture and must understand Kṛṣṇa (kṛṣṇāya govindāya). Then his life will be successful.
TEXT 44
na bālye 'pi matir mahyam
adharme ramate kvacit
nāpaśyam uttamaślokād
anyat kiñcana vastv aham
SYNONYMS
na-not; bālye-in childhood; api-indeed; matiḥ-attraction; mahyam-of me; adharme-in irreligious principles; ramate-enjoys; kvacit-at any time; na-nor; apaśyam-I saw; uttamaślokāt-than the Personality of Godhead; anyat-anything else; kiñcana-anything; vastu-substance; aham-I.
I was never attracted, even in my childhood, by insignificant things or irreligious principles. I did not find anything more substantial than the Supreme Personality of Godhead.
Mahārāja Khaṭvāṅga provides a typical example of a Kṛṣṇa conscious person. A Kṛṣṇa conscious person does not see anything to be important but the Supreme Personality of Godhead, nor does he accept anything within this material world as being unconnected to the Supreme Lord. As stated in Caitanya-caritāmṛta (Madhya 8.274):
sthāvara-jaṅgama dekhe, nā dekhe tāra mūrti
sarvatra haya nija iṣṭa-deva-sphūrti
"The mahā-bhāgavata, the advanced devotee, certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, everywhere he immediately sees manifest the form of the Supreme Lord." Although a devotee is within the material world, he has no connection with it. Nirbandhaḥ kṛṣṇa-sambandhe. He accepts this material world in relationship with the Supreme Personality of Godhead. A devotee may be engaged in earning money, but he uses that money for propagating the Kṛṣṇa consciousness movement by constructing large temples and establishing worship of the Supreme Personality of Godhead. Khaṭvāṅga Mahārāja, therefore, was not a materialist. A materialist is always attached to wife, children, home, property and many other things for sense gratification, but, as stated above, Khaṭvāṅga Mahārāja was not attached to such things, nor could he think of anything existing without the purpose of the Supreme Lord. Īśāvāsyam idaṁ sarvam: everything is related to the Supreme Personality of Godhead. Of course, this consciousness is not for the ordinary person, but if one takes to the path of devotional service, as prescribed in The Nectar of Devotion, he can be trained in this consciousness and attain perfect understanding. For a Kṛṣṇa conscious person, nothing is palatable without a relationship with Kṛṣṇa.
TEXT 45
devaiḥ kāma-varo datto
mahyaṁ tri-bhuvaneśvaraiḥ
na vṛṇe tam ahaṁ kāmaṁ
bhūtabhāvana-bhāvanaḥ
SYNONYMS
devaiḥ-by the demigods; kāma-varaḥ-the benediction to have whatever he wanted; dattaḥ-was given; mahyam-unto me; tri-bhuvana-īśvaraiḥ-by the demigods, the protectors of the three worlds (who can do whatever they like within this material world); na vṛṇe-did not accept; tam-that; aham-I; kāmam-everything desirable within this material world; bhūtabhāvana-bhāvanaḥ-being fully absorbed in the Supreme Personality of Godhead (and therefore not interested in anything material).
The demigods, the directors of the three worlds, wanted to give me whatever benediction I desired. I did not want their benedictions, however, because I am interested in the Supreme Personality of Godhead, who created everything in this material world. I am more interested in the Supreme Personality of Godhead than in all material benedictions.
A devotee is always transcendentally situated. paraṁ dṛṣṭvā nivartate: one who has seen the Supreme Personality of Godhead is no longer interested in material sense enjoyment. Even such an exalted devotee as Dhruva Mahārāja went to the forest for the sake of material benefit, but when he actually saw the Supreme Personality of Godhead, he refused to accept any material benediction. He said, svāmin kṛtārtho 'smi varaṁ na yāce: "My dear Lord, I am fully satisfied with whatever You have given me or not given me. I have nothing to ask from You, for I am fully satisfied to be engaged in Your service." This is the mentality of a pure devotee, who does not want anything, material or spiritual, from the Personality of Godhead. Our Kṛṣṇa consciousness movement is therefore called kṛṣṇa-bhāvanāmṛta-saṅgha, the association of persons who are simply satisfied in thoughts of Kṛṣṇa. Being absorbed in thoughts of Kṛṣṇa is neither expensive nor troublesome. Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru: "Engage your mind always in thinking of Me, offer obeisances and worship Me." (Bg. 9.34) Anyone can always think of Kṛṣṇa, without difficulties or obstacles. This is called kṛṣṇa-bhāvanāmṛta. One who is absorbed in kṛṣṇa-bhāvanāmṛta has no material benefits to ask from Kṛṣṇa. Instead, such a person prays to the Lord for the benediction of being able to spread His glories all over the world. Mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi. A Kṛṣṇa conscious person does not even want to stop his cycle of birth and death. He simply prays, "I may take birth as You like, but my only prayer is that I may be engaged in Your service."
TEXT 46
ye vikṣiptendriya-dhiyo
devās te sva-hṛdi sthitam
na vindanti priyaṁ śaśvad
ātmānaṁ kim utāpare
SYNONYMS
ye-which personalities; vikṣipta-indriya-dhiyaḥ-whose senses, mind and intelligence are always agitated because of material conditions; devāḥ-like the demigods; te-such persons; sva-hṛdi-in the core of the heart; sthitam-situated; na-not; vindanti-know; priyam-the dearmost Personality of Godhead; śaśvat-constantly, eternally; ātmānam-the Supreme Personality of Godhead; kim uta-what to speak of; apare-others (like human beings).
Even though the demigods have the advantages of being situated in the higher planetary system, their minds, senses and intelligence are agitated by material conditions. Therefore, even such elevated persons fail to realize the Supreme Personality of Godhead, who is eternally situated in the core of the heart. What then is to be said of others, such as human beings, who have fewer advantages?
It is a fact that the Supreme Personality of Godhead is always situated in everyone's heart (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]). But because of our material anxieties, which are inevitable in this material world, we cannot understand the Supreme Lord, although He is situated so near to us. For those always agitated by material conditions, the yogic process is recommended so that one may concentrate his mind upon the Supreme Personality of Godhead within the heart. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. Because in material conditions the mind and senses are always agitated, by the yogic procedures like dhāraṇā, āsana and dhyāna one must quiet the mind and concentrate it upon the Supreme Personality of Godhead. In other words, the yogic process is a material attempt to realize the Lord, whereas bhakti, devotional service, is the spiritual process by which to realize Him. Mahārāja Khaṭvāṅga accepted the spiritual path, and therefore he was no longer interested in anything material. Kṛṣṇa says in Bhagavad-gītā (18.55), bhaktyā mām abhijānāti: "Only by devotional service can I be understood." One can understand Kṛṣṇa, the Parabrahman, the Supreme Personality of Godhead, only through devotional service. The Lord never says that one can understand Him by performing mystic yoga or by philosophically speculating. Bhakti is above all such material attempts. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Bhakti-rasāmṛta-sindhu 1.1.11]. Bhakti is uncontaminated, being unalloyed even by jñāna or pious activities.
TEXT 47
atheśa-māyā-raciteṣu saṅgaṁ
guṇeṣu gandharva-puropameṣu
rūḍhaṁ prakṛtyātmani viśva-kartur
bhāvena hitvā tam ahaṁ prapadye
SYNONYMS
atha-therefore; īśa-māyā-by the external potency of the Supreme Personality of Godhead; raciteṣu-in things manufactured; saṅgam-attachment; guṇeṣu-in the modes of material nature; gandharva-pura-upameṣu-which are compared to the illusion of a gandharva-pura, a town or houses seen in the forest or on a hill; rūḍham-very powerful; prakṛtyā-by material nature; ātmani-unto the Supersoul; viśva-kartuḥ-of the creator of the whole universe; bhāvena-by devotional service; hitvā-giving up; tam-unto Him (the Lord); aham-I; prapadye-surrender.
Therefore I should now give up my attachment for things created by the external energy of the Supreme Personality of Godhead. I should engage in thought of the Lord and should thus surrender unto Him. This material creation, having been created by the external energy of the Lord, is like an imaginary town visualized on a hill or in a forest. Every conditioned soul has a natural attraction and attachment for material things, but one must simply give up this attachment and surrender unto the Supreme Personality of Godhead.
When passing through a mountainous region in an airplane, one may sometimes see a city in the sky with towers and palaces, or one may see similar things in a big forest. This is called a gandharva-pura, a phantasmagoria. This entire world resembles such a phantasmagoria, and every materially situated person has attachment for it. But Khaṭvāṅga Mahārāja, because of his advanced Kṛṣṇa consciousness, was not interested in such things. Even though a devotee may engage in apparently materialistic activities, he knows his position very well. Nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. If one engages all material things in relation with the loving service of the Lord, one is situated in yukta-vairāgya, proper renunciation. In this material world, nothing should be accepted for one's sense gratification: everything should be accepted for the service of the Lord. This is the mentality of the spiritual world. Mahārāja Khaṭvāṅga advises that one give up material attachments and surrender unto the Supreme Personality of Godhead. Thus one achieves success in life. This is pure bhakti-yoga, which involves vairāgya-vidyā-renunciation and knowledge.
vairāgya-vidyā-nija-bhakti-yoga-
śikṣārtham ekaḥ puruṣaḥ purāṇaḥ
śrī-kṛṣṇa-caitanya-śarīra-dhārī
kṛpāmbudhir yas tam ahaṁ prapadye
[Cc. Madya 6.254]
"Let me surrender unto the Personality of Godhead who has appeared now as Lord Śrī Caitanya Mahāprabhu. He is the ocean of all mercy and has come down to teach us material detachment, learning and devotional service to Himself." (Caitanya-candrodaya-nāṭaka 6.74) Śrī Kṛṣṇa Caitanya Mahāprabhu inaugurated this movement of vairāgya-vidyā, by which one detaches himself from material existence and engages in loving devotional service. The Kṛṣṇa consciousness movement of devotional service is the only process by which to counteract our false prestige in this material world.
TEXT 48
iti vyavasito buddhyā
nārāyaṇa-gṛhītayā
hitvānya-bhāvam ajñānaṁ
tataḥ svaṁ bhāvam āsthitaḥ
SYNONYMS
iti-thus; vyavasitaḥ-having firmly decided; buddhyā-by proper intelligence; nārāyaṇa-gṛhītayā-completely controlled by the mercy of Nārāyaṇa, the Supreme Personality of Godhead; hitvā-giving up; anya-bhāvam-consciousness other than Kṛṣṇa consciousness; ajñānam-which is nothing but constant ignorance and darkness; tataḥ-thereafter; svam-his original position as an eternal servant of Kṛṣṇa; bhāvam-devotional service; āsthitaḥ-situated.
Thus Mahārāja Khaṭvāṅga, by his advanced intelligence in rendering service to the Lord, gave up false identification with the body full of ignorance. In his original position of eternal servitorship, he engaged himself in rendering service to the Lord.
When one actually becomes purely Kṛṣṇa conscious, no one has any right to rule over him. When situated in Kṛṣṇa consciousness, one is no longer in the darkness of ignorance, and when freed from all such darkness, one is situated in his original position. Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa.' [Cc. Madhya 20.108]. The living entity is eternally the servant of the Lord, and thus when he engages himself in the service of the Lord in all respects, he enjoys the perfection of life.
TEXT 49
yat tad brahma paraṁ sūkṣmam
aśūnyaṁ śūnya-kalpitam
bhagavān vāsudeveti
yaṁ gṛṇanti hi sātvatāḥ
SYNONYMS
yat-that which; tat-such; brahma param-Parabrahman, the Supreme Personality of Godhead, Kṛṣṇa; sūkṣmam-spiritual, beyond all material conceptions; aśūnyam-not impersonal or void; śūnya-kalpitam-imagined to be void by less intelligent men; bhagavān-the Supreme Personality of Godhead; vāsudeva-Kṛṣṇa; iti-thus; yam-whom; gṛṇanti-sing about; hi-indeed; sātvatāḥ-pure devotees.
The Supreme Personality of Godhead, Vāsudeva, Kṛṣṇa, is extremely difficult to understand for unintelligent men who accept Him as impersonal or void, which He is not. The Lord is therefore understood and sung about by pure devotees.
As stated in Śrīmad-Bhāgavatam (1.2.11):
vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate
The Absolute Truth is realized in three phases-as Brahman, Paramātmā and Bhagavān. Bhagavān is the origin of everything. Brahman is a partial representation of Bhagavān, and Vāsudeva, the Supersoul living everywhere and in everyone's heart, is also an advanced realization of the Supreme Personality of Godhead. But when one comes to understand the Supreme Personality of Godhead (vāsudevaḥ samam iti), when one realizes that Vāsudeva is both Paramātmā and the impersonal Brahman, he is then in perfect knowledge. Kṛṣṇa is therefore described by Arjuna as paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]. The words paraṁ brahma refer to the shelter of the impersonal Brahman and also of the all-pervading Supersoul. When Kṛṣṇa says tyaktvā dehaṁ punar janma naiti mām eti [Bg. 4.9], this means that the perfect devotee, after perfect realization, returns home, back to Godhead. Mahārāja Khaṭvāṅga accepted the shelter of the Supreme Personality of Godhead, and because of his full surrender he achieved perfection.
Thus end the Bhaktivedanta purports of the Ninth Canto, Ninth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Dynasty of Aṁśumān."
Chapter Ten
The Pastimes of the Supreme Lord, Rāmacandra
This Tenth Chapter describes how Lord Rāmacandra appeared in the dynasty of Mahārāja Khaṭvāṅga. It also describes the Lord's activities, telling how He killed Rāvaṇa and returned to Ayodhyā, the capital of His kingdom.
The son of Mahārāja Khaṭvāṅga was Dīrghabāhu, and his son was Raghu. The son of Raghu was Aja, the son of Aja was Daśaratha, and the son of Daśaratha was Lord Rāmacandra, the Supreme Personality of Godhead. When the Lord descended into this world in His full quadruple expansion-as Lord Rāmacandra, Lakṣmaṇa, Bharata and Śatrughna-great sages like Vālmīki who were actually in knowledge of the Absolute Truth described His transcendental pastimes. Śrīla Śukadeva Gosvāmī describes these pastimes in brief.
Lord Rāmacandra went with Viśvāmitra and killed Rākṣasas like Mārīca. After breaking the stout and strong bow known as Haradhanu, the Lord married mother Sītā and cut down the prestige of Paraśurāma. To obey the order of His father, He entered the forest, accompanied by Lakṣmaṇa and Sītā. There He cut off the nose of Śūrpaṇakhā and killed the associates of Rāvaṇa, headed by Khara and Dūṣaṇa. Rāvaṇa's kidnapping of Sītādevī was the beginning of this demon's misfortune. When Mārīca assumed the form of a golden deer, Lord Rāmacandra went to bring the deer to please Sītādevī, but in the meantime Rāvaṇa took advantage of the Lord's absence to kidnap her. When Sītādevī was kidnapped, Lord Rāmacandra, accompanied by Lakṣmaṇa, searched for her throughout the forest. In the course of this search, They met Jaṭāyu. Then the Lord killed the demon Kabandha and the commander Vāli and established a friendly relationship with Sugrīva. After organizing the military strength of the monkeys and going with them to the shore of the sea, the Lord awaited the arrival of Samudra, the ocean personified, but when Samudra did not come, the Lord, the master of Samudra, became angry. Then Samudra came to the Lord with great haste and surrendered to Him, wanting to help Him in every way. The Lord then attempted to bridge the ocean, and, with the help of advice from Vibhīṣaṇa, He attacked Rāvaṇa's capital, Laṅkā. Previously, Hanumān, the eternal servant of the Lord, had set fire to Laṅkā, and now, with the help of Lakṣmaṇa, the forces of Lord Rāmacandra killed all the Rākṣasa soldiers. Then Lord Rāmacandra personally killed Rāvaṇa. Mandodarī and other wives lamented for Rāvaṇa, and in accordance with Lord Rāmacandra's order, Vibhīṣaṇa performed the funeral ceremonies for all the dead in the family. Lord Rāmacandra then gave Vibhīṣaṇa the right to rule Laṅkā and also granted him a long duration of life. The Lord delivered Sītādevī from the Aśoka forest and carried her in a flower airplane to His capital Ayodhyā, where He was received by His brother Bharata. When Lord Rāmacandra entered Ayodhyā, Bharata brought His wooden shoes, Vibhīṣaṇa and Sugrīva held a whisk and fan, Hanumān carried an umbrella, Śatrughna carried the Lord's bow and two quivers, and Sītādevī carried a waterpot containing water from holy places. Aṅgada carried a sword, and Jāmbavān (Ṛkṣarāja) carried a shield. After Lord Rāmacandra, accompanied by Lord Lakṣmaṇa and mother Sītādevī, met all His relatives, the great sage Vasiṣṭha enthroned Him as King. The chapter ends with a short description of Lord Rāmacandra's rule in Ayodhyā.
TEXT 1
śrī-śuka uvāca
khaṭvāṅgād dīrghabāhuś ca
raghus tasmāt pṛthu-śravāḥ
ajas tato mahā-rājas
tasmād daśaratho 'bhavat
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; khaṭvāṅgāt-from Mahārāja Khaṭvāṅga; dīrghabāhuḥ-the son named Dīrghabāhu; ca-and; raghuḥ tasmāt-from him Raghu was born; pṛthu-śravāḥ-saintly and celebrated; ajaḥ-the son named Aja; tataḥ-from him; mahā-rājaḥ-the great king called Mahārāja Daśaratha; tasmāt-from Aja; daśarathaḥ-by the name Daśaratha; abhavat-was born.
Śukadeva Gosvāmī said: The son of Mahārāja Khaṭvāṅga was Dīrghabāhu, and his son was the celebrated Mahārāja Raghu. From Mahārāja Raghu came Aja, and from Aja was born the great personality Mahārāja Daśaratha.
TEXT 2
tasyāpi bhagavān eṣa
sākṣād brahmamayo hariḥ
aṁśāṁśena caturdhāgāt
putratvaṁ prārthitaḥ suraiḥ
rāma-lakṣmaṇa-bharata-
śatrughnā iti saṁjñayā
SYNONYMS
tasya-of him, Mahārāja Daśaratha; api-also; bhagavān-the Supreme Personality of Godhead; eṣaḥ-all of them; sākṣāt-directly; brahma-mayaḥ-the Supreme Parabrahman, the Absolute Truth; hariḥ-the Supreme Personality of Godhead; aṁśa-aṁśena-by an expansion of a plenary portion; caturdhā-by fourfold expansions; agāt-accepted; putratvam-sonhood; prārthitaḥ-being prayed for; suraiḥ-by the demigods; rāma-Lord Rāmacandra; lakṣmaṇa-Lord Lakṣmaṇa; bharata-Lord Bharata; śatrughnāḥ-and Lord Śatrughna; iti-thus; saṁjñayā-by different names.
Being prayed for by the demigods, the Supreme Personality of Godhead, the Absolute Truth Himself, directly appeared with His expansion and expansions of the expansion. Their holy names were Rāma, Lakṣmaṇa, Bharata and Śatrughna. These celebrated incarnations thus appeared in four forms as the sons of Mahārāja Daśaratha.
Lord Rāmacandra and His brothers, Lakṣmaṇa, Bharata and Śatrughna, are all viṣṇu-tattva, not jīva-tattva. The Supreme Personality of Godhead expands into many, many forms. Advaitam acyutam anādim ananta-rūpam [Bs 5.33]. Although they are one and the same, viṣṇu-tattva has many forms and incarnations. As confirmed in the Brahma-saṁhitā (5.39), rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan. The Lord is situated in many forms, such as Rāma, Lakṣmaṇa, Bharata and Śatrughna, and these forms may exist in any part of His creation. All these forms exist permanently, eternally, as individual Personalities of Godhead, and they resemble many candles, all equally powerful. Lord Rāmacandra, Lakṣmaṇa, Bharata and Śatrughna, who, being viṣṇu-tattva, are all equally powerful, became the sons of Mahārāja Daśaratha in response to prayers by the demigods.
TEXT 3
tasyānucaritaṁ rājann
ṛṣibhis tattva-darśibhiḥ
śrutaṁ hi varṇitaṁ bhūri
tvayā sītā-pater muhuḥ
SYNONYMS
tasya-of Him, the Supreme Personality of Godhead Lord Rāmacandra and His brothers; anucaritam-transcendental activities; rājan-O King (Mahārāja Parīkṣit); ṛṣibhiḥ-by great sages or saintly persons; tattva-darśibhiḥ-by persons who know the Absolute Truth; śrutam-have all been heard; hi-indeed; varṇitam-as they have been so nicely described; bhūri-many; tvayā-by you; sītā-pateḥ-of Lord Rāmacandra, the husband of mother Sītā; muhuḥ-more than often.
O King Parīkṣit, the transcendental activities of Lord Rāmacandra have been described by great saintly persons who have seen the truth. Because you have heard again and again about Lord Rāmacandra, the husband of mother Sītā, I shall describe these activities only in brief. Please listen.
Modern Rākṣasas, posing as educationally advanced merely because they have doctorates, have tried to prove that Lord Rāmacandra is not the Supreme Personality of Godhead but an ordinary person. But those who are learned and spiritually advanced will never accept such notions; they will accept the descriptions of Lord Rāmacandra and His activities only as presented by tattva-darśīs, those who know the Absolute Truth. In Bhagavad-gītā (4.34) the Supreme Personality of Godhead advises:
tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ
"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth." Unless one is tattva-darśī, in complete knowledge of the Absolute Truth, one cannot describe the activities of the Personality of Godhead. Therefore although there are many so-called Rāmāyaṇas, or histories of Lord Rāmacandra's activities, some of them are not actually authoritative. Sometimes Lord Rāmacandra's activities are described in terms of one's own imaginations, speculations or material sentiments. But the characteristics of Lord Rāmacandra should not be handled as something imaginary. While describing the history of Lord Rāmacandra, Śukadeva Gosvāmī told Mahārāja Parīkṣit, "You have already heard about the activities of Lord Rāmacandra." Apparently, therefore, five thousand years ago there were many Rāmāyaṇas, or histories of Lord Rāmacandra's activities, and there are many still. But we must select only those books written by tattva-darśīs (jñāninas tattva-darśinaḥ), not the books of so-called scholars who claim knowledge only on the basis of a doctorate. This is a warning by Śukadeva Gosvāmī. Ṛṣibhis tattva-darśibhiḥ. Although the Rāmāyaṇa composed by Vālmīki is a huge literature, the same activities are summarized here by Śukadeva Gosvāmī in a few verses.
TEXT 4
gurv-arthe tyakta-rājyo vyacarad anuvanaṁ padma-padbhyāṁ priyāyāḥ
pāṇi-sparśākṣamābhyāṁ mṛjita-patha-rujo yo harīndrānujābhyām
vairūpyāc chūrpaṇakhyāḥ priya-viraha-ruṣāropita-bhrū-vijṛmbha-
trastābdhir baddha-setuḥ khala-dava-dahanaḥ kosalendro 'vatān naḥ
SYNONYMS
guru-arthe-for the sake of keeping the promise of His father; tyakta-rājyaḥ-giving up the position of king; vyacarat-wandered; anuvanam-from one forest to another; padma-padbhyām-by His two lotus feet; priyāyāḥ-with His very dear wife, mother Sītā; pāṇi-sparśa-akṣamābhyām-which were so delicate that they were unable to bear even the touch of Sītā's palm; mṛjita-patha-rujaḥ-whose fatigue due to walking on the street was diminished; yaḥ-the Lord who; harīndra-anujābhyām-accompanied by the king of the monkeys, Hanumān, and His younger brother Lakṣmaṇa; vairūpyāt-because of being disfigured; śūrpaṇakhyāḥ-of the Rākṣasī (demoness) named Śūrpaṇakhā; priya-viraha-being aggrieved by separation from His very dear wife; ruṣā āropita-bhrū-vijṛmbha-by flickering of His raised eyebrows in anger; trasta-fearing; abdhiḥ-the ocean; baddha-setuḥ-one who constructed a bridge over the ocean; khala-dava-dahanaḥ-killer of envious persons like Rāvaṇa, like a fire devouring a forest; kosala-indraḥ-the King of Ayodhyā; avatāt-be pleased to protect; naḥ-us.
To keep the promise of His father intact, Lord Rāmacandra immediately gave up the position of king and, accompanied by His wife, mother Sītā, wandered from one forest to another on His lotus feet, which were so delicate that they were unable to bear even the touch of Sītā's palms. The Lord was also accompanied by Hanumān [or by another monkey, Sugrīva], king of the monkeys, and by His own younger brother Lord Lakṣmaṇa, both of whom gave Him relief from the fatigue of wandering in the forest. Having cut off the nose and ears of Śūrpaṇakhā, thus disfiguring her, the Lord was separated from mother Sītā. He therefore became angry, moving His eyebrows and thus frightening the ocean, who then allowed the Lord to construct a bridge to cross the ocean. Subsequently, the Lord entered the kingdom of Rāvaṇa to kill him, like a fire devouring a forest. May that Supreme Lord, Rāmacandra, give us all protection.
TEXT 5
viśvāmitrādhvare yena
mārīcādyā niśā-carāḥ
paśyato lakṣmaṇasyaiva
hatā nairṛta-puṅgavāḥ
SYNONYMS
viśvāmitra-adhvare-in the sacrificial arena of the great sage Viśvāmitra; yena-by whom (Lord Rāmacandra); mārīca-ādyāḥ-headed by Mārīca; niśā-carāḥ-the uncivilized persons wandering at night in the darkness of ignorance; paśyataḥ lakṣmaṇasya-being seen by Lakṣmaṇa; eva-indeed; hatāḥ-were killed; nairṛta-puṅgavāḥ-the great chiefs of the Rākṣasas.
In the arena of the sacrifice performed by Viśvāmitra, Lord Rāmacandra, the King of Ayodhyā, killed many demons, Rākṣasas and uncivilized men who wandered at night in the mode of darkness. May Lord Rāmacandra, who killed these demons in the presence of Lakṣmaṇa, be kind enough to give us protection.
TEXTS 6–7
yo loka-vīra-samitau dhanur aiśam ugraṁ
sītā-svayaṁvara-gṛhe triśatopanītam
ādāya bāla-gaja-līla ivekṣu-yaṣṭiṁ
sajjyī-kṛtaṁ nṛpa vikṛṣya babhañja madhye
jitvānurūpa-guṇa-śīla-vayo 'ṅga-rūpāṁ
sītābhidhāṁ śriyam urasy abhilabdhamānām
mārge vrajan bhṛgupater vyanayat prarūḍhaṁ
darpaṁ mahīm akṛta yas trir arāja-bījām
SYNONYMS
yaḥ-Lord Rāmacandra who; loka-vīra-samitau-in the society or in the midst of many heroes of this world; dhanuḥ-the bow; aiśam-of Lord Śiva; ugram-very fierce; sītā-svayaṁvara-gṛhe-in the hall where mother Sītā stood to select her husband; triśata-upanītam-the bow carried by three hundred men; ādāya-taking (that bow); bāla-gaja-līlaḥ-acting like a baby elephant in a forest of sugarcane; iva-like that; ikṣu-yaṣṭim-a stick of sugarcane; sajjyī-kṛtam-fastened the string of the bow; nṛpa-O King; vikṛṣya-by bending; babhañja-broke it; madhye-in the middle; jitvā-gaining by victory; anurūpa-just befitting His position and beauty; guṇa-qualities; śīla-behavior; vayaḥ-age; aṅga-body; rūpām-beauty; sītā-abhidhām-the girl named Sītā; śriyam-the goddess of fortune; urasi-on the chest; abhilabdhamānām-had gotten her previously; mārge-on the way; vrajan-while walking; bhṛgupateḥ-of Bhṛgupati; vyanayat-destroyed; prarūḍham-rooted very deep; darpam-pride; mahīm-the earth; akṛta-finished; yaḥ-one who; triḥ-three times (seven); arāja-without a royal dynasty; bījām-seed.
O King, the pastimes of Lord Rāmacandra were wonderful, like those of a baby elephant. In the assembly where mother Sītā was to choose her husband, in the midst of the heroes of this world, He broke the bow belonging to Lord Śiva. This bow was so heavy that it was carried by three hundred men, but Lord Rāmacandra bent and strung it and broke it in the middle, just as a baby elephant breaks a stick of sugarcane. Thus the Lord achieved the hand of mother Sītā, who was equally as endowed with transcendental qualities of form, beauty, behavior, age and nature. Indeed, she was the goddess of fortune who constantly rests on the chest of the Lord. While returning from Sītā's home after gaining her at the assembly of competitors, Lord Rāmacandra met Paraśurāma. Although Paraśurāma was very proud, having rid the earth of the royal order twenty-one times, he was defeated by the Lord, who appeared to be a kṣatriya of the royal order.
TEXT 8
yaḥ satya-pāśa-parivīta-pitur nideśaṁ
straiṇasya cāpi śirasā jagṛhe sabhāryaḥ
rājyaṁ śriyaṁ praṇayinaḥ suhṛdo nivāsaṁ
tyaktvā yayau vanam asūn iva mukta-saṅgaḥ
SYNONYMS
yaḥ-Lord Rāmacandra who; satya-pāśa-parivīta-pituḥ-of His father, who was bound by the promise to his wife; nideśam-the order; straiṇasya-of the father who was very much attached to his wife; ca-also; api-indeed; śirasā-on His head; jagṛhe-accepted; sa-bhāryaḥ-with His wife; rājyam-the kingdom; śriyam-opulence; praṇayinaḥ-relatives; suhṛdaḥ-friends; nivāsam-residence; tyaktvā-giving up; yayau-went; vanam-to the forest; asūn-life; iva-like; mukta-saṅgaḥ-a liberated soul.
Carrying out the order of His father, who was bound by a promise to his wife, Lord Rāmacandra left behind His kingdom, opulence, friends, well-wishers, residence and everything else, just as a liberated soul gives up his life, and went to the forest with Sītā.
Mahārāja Daśaratha had three wives. One of them, Kaikeyī, served him very pleasingly, and he therefore wanted to give her a benediction. Kaikeyī, however, said that she would ask for the benediction when it was necessary. At the time of the coronation of Prince Rāmacandra, Kaikeyī requested her husband to enthrone her son Bharata and send Rāmacandra to the forest. Mahārāja Daśaratha, being bound by his promise, ordered Rāmacandra to go to the forest, according to the dictation of his beloved. And the Lord, as an obedient son, accepted the order immediately. He left everything without hesitation, just as a liberated soul or great yogī gives up his life without material attraction.
TEXT 9
rakṣaḥ-svasur vyakṛta rūpam aśuddha-buddhes
tasyāḥ khara-triśira-dūṣaṇa-mukhya-bandhūn
jaghne caturdaśa-sahasram apāraṇīya-
kodaṇḍa-pāṇir aṭamāna uvāsa kṛcchram
SYNONYMS
rakṣaḥ-svasuḥ-of Śūrpaṇakhā, the sister of the Rākṣasa (Rāvaṇa); vyakṛta-(Lord Rāma) deformed; rūpam-the form; aśuddha-buddheḥ-because her intelligence was polluted by lusty desires; tasyāḥ-of her; khara-triśira-dūṣaṇa-mukhya-bandhūn-many friends, headed by Khara, Triśira and Dūṣaṇa; jaghne-He (Lord Rāmacandra) killed; caturdaśa-sahasram-fourteen thousand; apāraṇīya-invincible; kodaṇḍa-bows and arrows; pāṇiḥ-in His hand; aṭamānaḥ-wandering in the forest; uvāsa-lived there; kṛcchram-with great difficulties.
While wandering in the forest, where He accepted a life of hardship, carrying His invincible bow and arrows in His hand, Lord Rāmacandra deformed Rāvaṇa's sister, who was polluted with lusty desires, by cutting off her nose and ears. He also killed her fourteen thousand Rākṣasa friends, headed by Khara, Triśira and Dūṣaṇa.
TEXT 10
sītā-kathā-śravaṇa-dīpita-hṛc-chayena
sṛṣṭaṁ vilokya nṛpate daśa-kandhareṇa
jaghne 'dbhutaiṇa-vapuṣāśramato 'pakṛṣṭo
mārīcam āśu viśikhena yathā kam ugraḥ
SYNONYMS
sītā-kathā-topics about Sītādevī; śravaṇa-by hearing; dīpita-agitated; hṛt-śayena-lusty desires within the mind of Rāvaṇa; sṛṣṭam-created; vilokya-seeing that; nṛpate-O King Parīkṣit; daśa-kandhareṇa-by Rāvaṇa, who had ten heads; jaghne-the Lord killed; adbhuta-eṇa-vapuṣā-by a deer made of gold; āśramataḥ-from His residence; apakṛṣṭaḥ-distracted to a distance; mārīcam-the demon Mārīca, who assumed the form of a golden deer; āśu-immediately; viśikhena-by a sharp arrow; yathā-as; kam-Dakṣa; ugraḥ-Lord Śiva.
O King Parīkṣit, when Rāvaṇa, who had ten heads on his shoulders, heard about the beautiful and attractive features of Sītā, his mind was agitated by lusty desires, and he went to kidnap her. To distract Lord Rāmacandra from His āśrama, Rāvaṇa sent Mārīca in the form of a golden deer, and when Lord Rāmacandra saw that wonderful deer, He left His residence and followed it and finally killed it with a sharp arrow, just as Lord Śiva killed Dakṣa.
TEXT 11
rakṣo-'dhamena vṛkavad vipine 'samakṣaṁ
vaideha-rāja-duhitary apayāpitāyām
bhrātrā vane kṛpaṇavat priyayā viyuktaḥ
strī-saṅgināṁ gatim iti prathayaṁś cacāra
SYNONYMS
rakṣaḥ-adhamena-by the most wicked among Rākṣasas, Rāvaṇa; vṛka-vat-like a tiger; vipine-in the forest; asamakṣam-unprotected; vaideha-rāja-duhitari-by this condition of mother Sītā, the daughter of the King of Videha; apayāpitāyām-having been kidnapped; bhrātrā-with His brother; vane-in the forest; kṛpaṇa-vat-as if a very distressed person; priyayā-by his dear wife; viyuktaḥ-separated; strī-saṅginām-of persons attracted to or connected with women; gatim-destination; iti-thus; prathayan-giving an example; cacāra-wandered.
When Rāmacandra entered the forest and Lakṣmaṇa was also absent, the worst of the Rākṣasas, Rāvaṇa, kidnapped Sītādevī, the daughter of the King of Videha, just as a tiger seizes unprotected sheep when the shepherd is absent. Then Lord Rāmacandra wandered in the forest with His brother Lakṣmaṇa as if very much distressed due to separation from His wife. Thus He showed by His personal example the condition of a person attached to women.
In this verse the words strī-saṅgināṁ gatim iti indicate that the condition of a person attached to women was shown by the Lord Himself. According to moral instructions, gṛhe nārīṁ vivarjayet: when one goes on a tour, one should not bring his wife. Formerly men used to travel without conveyances, but still, as far as possible, when one leaves home one should not take his wife with him, especially if one is in such a condition as Lord Rāmacandra when banished by the order of His father. Whether in the forest or at home, if one is attached to women this attachment is always troublesome, as shown by the Supreme Personality of Godhead by His personal example.
Of course, this is the material side of strī-saṅgī, but the situation of Lord Rāmacandra is spiritual, for He does not belong to the material world. Nārāyaṇaḥ paro 'vyaktāt: Nārāyaṇa is beyond the material creation. Because He is the creator of the material world, He is not subject to the conditions of the material world. The separation of Lord Rāmacandra from Sītā is spiritually understood as vipralambha, which is an activity of the hlādinī potency of the Supreme Personality of Godhead belonging to the śṛṅgāra-rasa, the mellow of conjugal love in the spiritual world. In the spiritual world the Supreme Personality of Godhead has all the dealings of love, displaying the symptoms called sāttvika, sañcārī, vilāpa, mūrcchā and unmāda. Thus when Lord Rāmacandra was separated from Sītā, all these spiritual symptoms were manifested. The Lord is neither impersonal nor impotent. Rather, He is sac-cid-ānanda-vigraha [Bs. 5.1], the eternal form of knowledge and bliss. Thus He has all the symptoms of spiritual bliss. Feeling separation from one's beloved is also an item of spiritual bliss. As explained by Śrīla Svarūpa Dāmodara Gosvāmī, rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktiḥ: the dealings of love between Rādhā and Kṛṣṇa are displayed as the pleasure potency of the Lord. The Lord is the original source of all pleasure, the reservoir of all pleasure. Lord Rāmacandra, therefore, manifested the truth both spiritually and materially. Materially those who are attached to women suffer, but spiritually when there are feelings of separation between the Lord and His pleasure potency the spiritual bliss of the Lord increases. This is further explained in Bhagavad-gītā (9.11):
avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram
One who does not know the spiritual potency of the Supreme Personality of Godhead thinks of the Lord as an ordinary human being. But the Lord's mind, intelligence and senses can never be affected by material conditions. This fact is further explained in the Skanda Purāṇa, as quoted by Madhvācārya:
nitya-pūrṇa-sukha-jñāna-
svarūpo 'sau yato vibhuḥ
ato 'sya rāma ity ākhyā
tasya duḥkhaṁ kuto 'ṇv api
tathāpi loka-śikṣārtham
aduḥkho duḥkha-vartivat
antarhitāṁ loka-dṛṣṭyā
sītām āsīt smarann iva
jñāpanārthaṁ punar nitya-
sambandhaḥ svātmanaḥ śriyāḥ
ayodhyāyā vinirgacchan
sarva-lokasya ceśvaraḥ
pratyakṣaṁ tu śriyā sārdhaṁ
jagāmānādir avyayaḥ
nakṣatra-māsa-gaṇitaṁ
trayodaśa-sahasrakam
brahmaloka-samaṁ cakre
samastaṁ kṣiti-maṇḍalam
rāmo rāmo rāma iti
sarveṣām abhavat tadā
sarvoramamayo loko
yadā rāmas tv apālayat
It was actually impossible for Rāvaṇa to take away Sītā. The form of Sītā taken by Rāvaṇa was an illusory representation of mother Sītā-maya-sītā. When Sītā was tested in the fire, this māyā-sītā was burnt, and the real Sītā came out of the fire.
A further understanding to be derived from this example is that a woman, however powerful she may be in the material world, must be given protection, for as soon as she is unprotected she will be exploited by Rākṣasas like Rāvaṇa. Here the words vaideha-rāja-duhitari indicate that before mother Sītā was married to Lord Rāmacandra she was protected by her father, Vaideha-rāja. And when she was married she was protected by her husband. Therefore the conclusion is that a woman should always be protected. According to the Vedic rule, there is no scope for a woman's being independent (asamakṣam), for a woman cannot protect herself independently.
TEXT 12
dagdhvātma-kṛtya-hata-kṛtyam ahan kabandhaṁ
sakhyaṁ vidhāya kapibhir dayitā-gatiṁ taiḥ
buddhvātha vālini hate plavagendra-sainyair
velām agāt sa manujo 'ja-bhavārcitāṅghriḥ
SYNONYMS
dagdhvā-by burning; ātma-kṛtya-hata-kṛtyam-after performing religious rituals required after the death of Jaṭāyu, who died for the Lord's cause; ahan-killed; kabandham-the demon Kabandha; sakhyam-friendship; vidhāya-after creating; kapibhiḥ-with the monkey chiefs; dayitā-gatim-the arrangement for delivering Sītā; taiḥ-by them; buddhvā-knowing; atha-thereafter; vālini hate-when Vāli had been killed; plavaga-indra-sainyaiḥ-with the help of the soldiers of the monkeys; velām-to the beach of the ocean; agāt-went; saḥ-He, Lord Rāmacandra; manu-jaḥ-appearing as a human being; aja-by Lord Brahmā; bhava-and by Lord Śiva; arcita-aṅghriḥ-whose lotus feet are worshiped.
Lord Rāmacandra, whose lotus feet are worshiped by Lord Brahmā and Lord Śiva, had assumed the form of a human being. Thus He performed the funeral ceremony of Jaṭāyu, who was killed by Rāvaṇa. The Lord then killed the demon named Kabandha, and after making friends with the monkey chiefs, killing Vāli and arranging for the deliverance of mother Sītā, He went to the beach of the ocean.
When Rāvaṇa kidnapped Sītā, he was obstructed on the way by Jaṭāyu, a large bird. But the powerful Rāvaṇa defeated Jaṭāyu in the fight and cut his wing. When Rāmacandra was searching for Sītā, He found Jaṭāyu almost dead and was informed that Sītā has been carried off by Rāvaṇa. When Jaṭāyu died, Lord Rāmacandra did the duty of a son by performing the funeral ceremony, and then He made friends with the monkeys to deliver Sītādevī.
TEXT 13
yad-roṣa-vibhrama-vivṛtta-kaṭākṣa-pāta-
sambhrānta-nakra-makaro bhaya-gīrṇa-ghoṣaḥ
sindhuḥ śirasy arhaṇaṁ parigṛhya rūpī
pādāravindam upagamya babhāṣa etat
SYNONYMS
yat-roṣa-whose anger; vibhrama-induced by; vivṛtta-turned; kaṭākṣa-pāta-by the glance; sambhrānta-agitated; nakra-crocodiles; makaraḥ-and sharks; bhaya-gīrṇa-ghoṣaḥ-whose loud sound was silenced through fear; sindhuḥ-the ocean; śirasi-on his head; arhaṇam-all paraphernalia for worshiping the Lord; parigṛhya-carrying; rūpī-taking form; pāda-aravindam-the lotus feet of the Lord; upagamya-reaching; babhāṣa-said; etat-the following.
After reaching the beach, Lord Rāmacandra fasted for three days, awaiting the arrival of the ocean personified. When the ocean did not come, the Lord exhibited His pastimes of anger, and simply by His glancing over the ocean, all the living entities within it, including the crocodiles and sharks, were agitated by fear. Then the personified ocean fearfully approached Lord Rāmacandra, taking all paraphernalia to worship Him. Falling at the Lord's lotus feet, the personified ocean spoke as follows.
TEXT 14
na tvāṁ vayaṁ jaḍa-dhiyo nu vidāma bhūman
kūṭa-stham ādi-puruṣaṁ jagatām adhīśam
yat-sattvataḥ sura-gaṇā rajasaḥ prajeśā
manyoś ca bhūta-patayaḥ sa bhavān guṇeśaḥ
SYNONYMS
na-not; tvām-Your Lordship; vayam-we; jaḍa-dhiyaḥ-dull-minded, possessing blunt intelligence; nu-indeed; vidāmaḥ-can know; bhūman-O Supreme; kūṭa-stham-within the core of the heart; ādi-puruṣam-the original Personality of Godhead; jagatām-of the universes, which progressively go on; adhīśam-the supreme master; yat-fixed under Your direction; sattvataḥ-infatuated with sattva-guṇa; sura-gaṇāḥ-such demigods; rajasaḥ-infatuated with rajo-guṇa; prajā-īśāḥ-the Prajāpatis; manyoḥ-influenced by tamo-guṇa; ca-and; bhūta-patayaḥ-rulers of ghosts; saḥ-such a personality; bhavān-Your Lordship; guṇa-īśaḥ-the master of all three modes of material nature.
O all-pervading Supreme Person, we are dull-minded and did not understand who You are, but now we understand that You are the Supreme Person, the master of the entire universe, the unchanging and original Personality of Godhead. The demigods are infatuated with the mode of goodness, the Prajāpatis with the mode of passion, and the lord of ghosts with the mode of ignorance, but You are the master of all these qualities.
The word jaḍa-dhiyaḥ refers to intelligence like that of an animal. A person with such intelligence cannot understand the Supreme Personality of Godhead. Without being beaten, an animal cannot understand the purpose of a man. Similarly, those who are dull-minded cannot understand the Supreme Personality of Godhead, but when punished severely by the modes of material nature, they begin to understand Him. A Hindi poet has said:
duḥkha se saba hari bhaje
sukha se bhaje koī
sukha se agar hari bhaje
duḥkha kāthāṅ se haya
When one is distressed he goes to the church or temple to worship the Lord, but when opulent he forgets the Lord. Therefore, punishment by the Lord through material nature is necessary in human society, for without it men forget the supremacy of the Lord due to their dull, blunt intelligence.
TEXT 15
kāmaṁ prayāhi jahi viśravaso 'vamehaṁ
trailokya-rāvaṇam avāpnuhi vīra patnīm
badhnīhi setum iha te yaśaso vitatyai
gāyanti dig-vijayino yam upetya bhūpāḥ
SYNONYMS
kāmam-as You like; prayāhi-You may go over my water; jahi-just conquer; viśravasaḥ-of Viśravā Muni; avameham-pollution, like urine; trailokya-for the three worlds; rāvaṇam-the person known as Rāvaṇa, the cause of weeping; avāpnuhi-regain; vīra-O great hero; patnīm-Your wife; badhnīhi-just construct; setum-a bridge; iha-here (on this water); te-of Your good self; yaśasaḥ-fame; vitatyai-to expand; gāyanti-will glorify; dik-vijayinaḥ-great heroes who have conquered all directions; yam-which (bridge); upetya-coming near; bhūpāḥ-great kings.
My Lord, You may use my water as You like. Indeed, You may cross it and go to the abode of Rāvaṇa, who is the great source of disturbance and crying for the three worlds. He is the son of Viśravā, but is condemned like urine. Please go kill him and thus regain Your wife, Sītādevī. O great hero, although my water presents no impediment to Your going to Laṅkā, please construct a bridge over it to spread Your transcendental fame. Upon seeing this wonderfully uncommon deed of Your Lordship, all the great heroes and kings in the future will glorify You.
It is said that a son and urine emanate from the same source-the genitals. When a son is a devotee or a great learned person, the seminal discharge for begetting a son is successful, but if the son is unqualified and brings no glory to his family, he is no better than urine. Here Rāvaṇa is compared to urine because he was a cause of disturbances to the three worlds. Thus the ocean personified wanted him killed by Lord Rāmacandra.
One feature of the Supreme Personality of Godhead Lord Rāmacandra is omnipotence. The Lord can act without regard to material impediments or inconveniences, but to prove that He is the Supreme Personality of Godhead and was not merely advertised as Godhead or elected by popular vote, He constructed a wonderful bridge over the ocean. Nowadays it has become fashionable to create some artificial God who performs no uncommon activities; a little magic will bewilder a foolish person into selecting an artificial God because he does not understand how powerful God is. Lord Rāmacandra, however, constructed a bridge over the water with stone by making the stone float. This is proof of God's uncommonly wonderful power. Why should someone be accepted as God without displaying extraordinary potency by doing something never to be done by any common man? We accept Lord Rāmacandra as the Supreme Personality of Godhead because He constructed this bridge, and we accept Lord Kṛṣṇa as the Supreme Personality of Godhead because He lifted Govardhana Hill when He was only seven years old. We should not accept any rascal as God or an incarnation of God, for God displays special features in His various activities. Therefore, the Lord Himself says in Bhagavad-gītā (4.9):
janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna
"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." The activities of the Lord are not common; they are all transcendentally wonderful and not able to be performed by any other living being. The symptoms of the Lord's activities are all mentioned in the śāstras, and after one understands them one can accept the Lord as He is.
TEXT 16
baddhvodadhau raghu-patir vividhādri-kūṭaiḥ
setuṁ kapīndra-kara-kampita-bhūruhāṅgaiḥ
sugrīva-nīla-hanumat-pramukhair anīkair
laṅkāṁ vibhīṣaṇa-dṛśāviśad agra-dagdhām
SYNONYMS
baddhvā-after constructing; udadhau-in the water of the ocean; raghu-patiḥ-Lord Rāmacandra; vividha-varieties of; adri-kūṭaiḥ-with peaks of great mountains; setum-a bridge; kapi-indra-of powerful monkeys; kara-kampita-moved by the great hands; bhūruha-aṅgaiḥ-with the trees and plants; sugrīva-Sugrīva; nīla-Nīla; hanumat-Hanumān; pramukhaiḥ-led by; anīkaiḥ-with such soldiers; laṅkām-Laṅkā, the kingdom of Rāvaṇa; vibhīṣaṇa-dṛśā-by the direction of Vibhīṣaṇa, the brother of Rāvaṇa; āviśat-entered; agra-dagdhām-which was previously burnt (by the monkey soldier Hanumān).
Śukadeva Gosvāmī said: After constructing a bridge over the ocean by throwing into the water the peaks of mountains whose trees and other vegetation had been shaken by the hands of great monkeys, Lord Rāmacandra went to Laṅkā to release Sītādevī from the clutches of Rāvaṇa. With the direction and help of Vibhīṣaṇa, Rāvaṇa's brother, the Lord, along with the monkey soldiers, headed by Sugrīva, Nīla and Hanumān, entered Rāvaṇa's kingdom, Laṅkā, which had previously been burnt by Hanumān.
Great mountain peaks covered with trees and plants were thrown into the sea by the monkey soldiers and began to float by the supreme will of the Lord. By the supreme will of the Lord, many great planets float weightlessly in space like swabs of cotton. If this is possible, why should great mountain peaks not be able to float on water? This is the omnipotence of the Supreme Personality of Godhead. He can do anything and everything He likes, because He is not under the control of the material nature; indeed, material nature is controlled by Him. Mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram: [Bg. 9.10] only under His direction does prakṛti, or material nature, work. Similar information is given in the Brahma-saṁhitā (5.52):
yasyājñayā bhramati sambhṛta-kāla-cakro
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Describing how material nature works, the Brahma-saṁhitā says that the sun moves as desired by the Supreme Personality of Godhead. Consequently, for Lord Rāmacandra to construct a bridge over the Indian Ocean with the help of monkey soldiers who threw great mountain peaks into the water is not at all wonderful; it is wonderful only in the sense that it has kept the name and fame of Lord Rāmacandra eternally celebrated.
TEXT 17
sā vānarendra-bala-ruddha-vihāra-koṣṭha-
śrī-dvāra-gopura-sado-valabhī-viṭaṅkā
nirbhajyamāna-dhiṣaṇa-dhvaja-hema-kumbha-
śṛṅgāṭakā gaja-kulair hradinīva ghūrṇā
SYNONYMS
sā-the place known as Laṅkā; vānara-indra-of the great chiefs of the monkeys; bala-by the strength; ruddha-stopped, encircled; vihāra-pleasure houses; koṣṭha-the places where food grains were stocked; śrī-the treasury houses; dvāra-the doors of palaces; gopura-the gates of the city; sadaḥ-the assembly houses; valabhī-the frontage of great palaces; viṭaṅkā-the rest houses for the pigeons; nirbhajyamāna-in the process of being dismantled; dhiṣaṇa-platforms; dhvaja-the flags; hema-kumbha-golden waterpots on the domes; śṛṅgāṭakā-and the crossroads; gaja-kulaiḥ-by herds of elephants; hradinī-a river; iva-like; ghūrṇā-agitated.
After entering Laṅkā, the monkey soldiers, led by chiefs like Sugrīva, Nīla and Hanumān, occupied all the sporting houses, granaries, treasuries, palace doorways, city gates, assembly houses, palace frontages and even the resting houses of the pigeons. When the city's crossroads, platforms, flags and golden waterpots on its domes were all destroyed, the entire city of Laṅkā appeared like a river disturbed by a herd of elephants.
TEXT 18
rakṣaḥ-patis tad avalokya nikumbha-kumbha-
dhūmrākṣa-durmukha-surāntaka-narāntakādīn
putraṁ prahastam atikāya-vikampanādīn
sarvānugān samahinod atha kumbhakarṇam
SYNONYMS
rakṣaḥ-patiḥ-the master of the Rākṣasas (Rāvaṇa); tat-such disturbances; avalokya-after seeing; nikumbha-Nikumbha; kumbha-Kumbha; dhūmrākṣa-Dhūmrākṣa; durmukha-Durmukha; surāntaka-Surāntaka; narāntaka-Narāntaka; ādīn-all of them together; putram-his son, Indrajit; prahastam-Prahasta; atikāya-Atikāya; vikampana-Vikampana; ādīn-all of them together; sarva-anugān-all followers of Rāvaṇa; samahinot-ordered (to fight with the enemies); atha-at last; kumbhakarṇam-Kumbhakarṇa, the most important brother.
When Rāvaṇa, the master of the Rākṣasas, saw the disturbances created by the monkey soldiers, he called for Nikumbha, Kumbha, Dhūmrākṣa, Durmukha, Surāntaka, Narāntaka and other Rākṣasas and also his son Indrajit. Thereafter he called for Prahasta, Atikāya, Vikampana and finally Kumbhakarṇa. Then he induced all his followers to fight against the enemies.
TEXT 19
tāṁ yātudhāna-pṛtanām asi-śūla-cāpa-
prāsarṣṭi-śaktiśara-tomara-khaḍga-durgām
sugrīva-lakṣmaṇa-marutsuta-gandhamāda-
nīlāṅgadarkṣa-panasādibhir anvito 'gāt
SYNONYMS
tām-all of them; yātudhāna-pṛtanām-the soldiers of the Rākṣasas; asi-by swords; śūla-by lances; cāpa-by bows; prāsa-ṛṣṭi-prāsa weapons and ṛṣṭi weapons; śakti-śara-śakti arrows; tomara-tomara weapons; khaḍga-by a type of sword; durgām-all invincible; sugrīva-by the monkey named Sugrīva; lakṣmaṇa-by Lord Rāmacandra's younger brother; marut-suta-by Hanumān; gandhamāda-by Gandhamāda, another monkey; nīla-by the monkey named Nīla; aṅgada-Aṅgada; ṛkṣa-Ṛkṣa; panasa-Panasa; ādibhiḥ-and by other soldiers; anvitaḥ-being surrounded, Lord Rāmacandra; agāt-came in front of (for the sake of fighting).
Lord Rāmacandra, surrounded by Lakṣmaṇa and monkey soldiers like Sugrīva, Hanumān, Gandhamāda, Nīla, Aṅgada, Jāmbavān and Panasa, attacked the soldiers of the Rākṣasas, who were fully equipped with various invincible weapons like swords, lances, bows, prāsas, ṛṣṭis, śakti arrows, khaḍgas and tomaras.
TEXT 20
te 'nīkapā raghupater abhipatya sarve
dvandvaṁ varūtham ibha-patti-rathāśva-yodhaiḥ
jaghnur drumair giri-gadeṣubhir aṅgadādyāḥ
sītābhimarṣa-hata-maṅgala-rāvaṇeśān
SYNONYMS
te-all of them; anīka-pāḥ-the commanders of the soldiers; raghupateḥ-of Lord Śrī Rāmacandra; abhipatya-chasing the enemy; sarve-all of them; dvandvam-fighting; varūtham-the soldiers of Rāvaṇa; ibha-by elephants; patti-by infantry; ratha-by chariots; aśva-by horses; yodhaiḥ-by such warriors; jaghnuḥ-killed them; drumaiḥ-by throwing big trees; giri-by peaks of mountains; gadā-by clubs; iṣubhiḥ-by arrows; aṅgada-ādyāḥ-all the soldiers of Lord Rāmacandra, headed by Aṅgada and others; sītā-of mother Sītā; abhimarṣa-by the anger; hata-had been condemned; maṅgala-whose auspiciousness; rāvaṇa-īśān-the followers or dependents of Rāvaṇa.
Aṅgada and the other commanders of the soldiers of Rāmacandra faced the elephants, infantry, horses and chariots of the enemy and hurled against them big trees, mountain peaks, clubs and arrows. Thus the soldiers of Lord Rāmacandra killed Rāvaṇa's soldiers, who had lost all good fortune because Rāvaṇa had been condemned by the anger of mother Sītā.
The soldiers Lord Rāmacandra recruited in the jungle were all monkeys and did not have proper equipment with which to fight the soldiers of Rāvaṇa, for Rāvaṇa's soldiers were equipped with weapons of modern warfare whereas the monkeys could only throw stones, mountain peaks and trees. It was only Lord Rāmacandra and Lakṣmaṇa who shot some arrows. But because the soldiers of Rāvaṇa were condemned by the curse of mother Sītā, the monkeys were able to kill them simply by throwing stones and trees. There are two kinds of strength-daiva and puruṣākāra. Daiva refers to the strength achieved from the Transcendence, and puruṣākāra refers to the strength organized by one's own intelligence and power. Transcendental power is always superior to the power of the materialist. Depending on the mercy of the Supreme Lord, one must fight one's enemies even though one may not be equipped with modern weapons. Therefore Kṛṣṇa instructed Arjuna, mām anusmara yudhya ca: [Bg. 8.7] "Think of Me and fight." We should fight our enemy to the best of our ability, but for victory we must depend on the mercy of the Supreme Personality of Godhead.
TEXT 21
rakṣaḥ-patiḥ sva-bala-naṣṭim avekṣya ruṣṭa
āruhya yānakam athābhisasāra rāmam
svaḥ-syandane dyumati mātalinopanīte
vibhrājamānam ahanan niśitaiḥ kṣurapraiḥ
SYNONYMS
rakṣaḥ-patiḥ-the leader of the Rākṣasas, Rāvaṇa; sva-bala-naṣṭim-the destruction of his own soldiers; avekṣya-after observing; ruṣṭaḥ-became very angry; āruhya-riding on; yānakam-his beautiful airplane decorated with flowers; atha-thereafter; abhisasāra-proceeded toward; rāmam-Lord Rāmacandra; svaḥ-syandane-in the celestial chariot of Indra; dyumati-glittering; mātalinā-by Mātali, the chariot driver of Indra; upanīte-having been brought; vibhrājamānam-Lord Rāmacandra, as if brilliantly illuminating; ahanat-Rāvaṇa struck him; niśitaiḥ-very sharp; kṣurapraiḥ-with arrows.
Thereafter, when Rāvaṇa, the king of the Rākṣasas, observed that his soldiers had been lost, he was extremely angry. Thus he mounted his airplane, which was decorated with flowers, and proceeded toward Lord Rāmacandra, who sat on the effulgent chariot brought by Mātali, the chariot driver of Indra. Then Rāvaṇa struck Lord Rāmacandra with sharp arrows.
TEXT 22
rāmas tam āha puruṣāda-purīṣa yan naḥ
kāntāsamakṣam asatāpahṛtā śvavat te
tyakta-trapasya phalam adya jugupsitasya
yacchāmi kāla iva kartur alaṅghya-vīryaḥ
SYNONYMS
rāmaḥ-Lord Rāmacandra; tam-unto him, Rāvaṇa; āha-said; puruṣa-ada-purīṣa-you are the stool of the man-eaters (Rākṣasas); yat-because; naḥ-My; kāntā-wife; asamakṣam-helpless because of My absence; asatā-by you, the most sinful; apahṛtā-was kidnapped; śva-vat-like a dog who takes food from the kitchen in the absence of the proprietor; te-of you; tyakta-trapasya-because you are shameless; phalam adya-I shall give you the result today; jugupsitasya-of you, the most abominable; yacchāmi-I shall punish you; kālaḥ iva-like death; kartuḥ-of you, who are the performer of all sinful activities; alaṅghya-vīryaḥ-but I, being omnipotent, never fail in My attempt.
Lord Rāmacandra said to Rāvaṇa: You are the most abominable of the man-eaters. Indeed, you are like their stool. You resemble a dog, for as a dog steals eatables from the kitchen in the absence of the householder, in My absence you kidnapped My wife, Sītādevī. Therefore as Yamarāja punishes sinful men, I shall also punish you. You are most abominable, sinful and shameless. Today, therefore, I, whose attempt never fails, shall punish you.
Na ca daivāt paraṁ balam: no one can surpass the strength of the Transcendence. Rāvaṇa was so sinful and shameless that he did not know what the result would be of kidnapping mother Sītā, the pleasure potency of Rāmacandra. This is the disqualification of the Rākṣasas. Asatyam apratiṣṭhaṁ te jagad āhur anīśvaram [Bg. 16.8]. The Rākṣasas are unaware that the Supreme Lord is the ruler of the creation. They think that everything has come about by chance or accident and that there is no ruler, king or controller. Therefore the Rākṣasas act independently, as they like, going even so far as to kidnap the goddess of fortune. This policy of Rāvaṇa's is extremely dangerous for the materialist; indeed, it brings ruin to the materialistic civilization. Nonetheless, because atheists are Rākṣasas, they dare to do things that are most abominable, and thus they are punished without fail. Religion consists of the orders of the Supreme Lord, and one who carries out these orders is religious. One who fails to carry out the Lord's orders is irreligious, and he is to be punished.
TEXT 23
evaṁ kṣipan dhanuṣi sandhitam utsasarja
bāṇaṁ sa vajram iva tad-dhṛdayaṁ bibheda
so 'sṛg vaman daśa-mukhair nyapatad vimānād
dhāheti jalpati jane sukṛtīva riktaḥ
SYNONYMS
evam-in this way; kṣipan-chastising (Rāvaṇa); dhanuṣi-on the bow; sandhitam-fixed an arrow; utsasarja-released (toward him); bāṇam-the arrow; saḥ-that arrow; vajram iva-like a thunderbolt; tat-hṛdayam-the heart of Rāvaṇa; bibheda-pierced; saḥ-he, Rāvaṇa; asṛk-blood; vaman-vomiting; daśa-mukhaiḥ-through the ten mouths; nyapatat-fell down; vimānāt-from his airplane; hāhā-alas, what happened; iti-thus; jalpati-roaring; jane-when all the people present there; sukṛtī iva-like a pious man; riktaḥ-when the results of his pious activities are finished.
After thus rebuking Rāvaṇa, Lord Rāmacandra fixed an arrow to His bow, aimed at Rāvaṇa, and released the arrow, which pierced Rāvaṇa's heart like a thunderbolt. Upon seeing this, Rāvaṇa's followers raised a tumultuous sound, crying, "Alas! Alas! What has happened? What has happened?" as Rāvaṇa, vomiting blood from his ten mouths, fell from his airplane, just as a pious man falls to earth from the heavenly planets when the results of his pious activities are exhausted.
In Bhagavad-gītā (9.21) it is said, kṣīṇe puṇye martya-lokaṁ viśanti: "When the results of their pious activities are exhausted, those who have enjoyed in the heavenly planets fall again to earth." The fruitive activities of this material world are such that whether one acts piously or impiously one must remain within the material world according to different conditions, for neither pious nor impious actions can relieve one from māyā's clutches of repeated birth and death. Somehow or other, Rāvaṇa was raised to an exalted position as the king of a great kingdom with all material opulences, but because of his sinful act of kidnapping mother Sītā, all the results of his pious activities were destroyed. If one offends an exalted personality, especially the Supreme Personality of Godhead, one certainly becomes most abominable; bereft of the results of pious activities, one must fall down like Rāvaṇa and other demons. It is therefore advised that one transcend both pious and impious activities and remain in the pure state of freedom from all designations (sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]). When one is fixed in devotional service, he is above the material platform. On the material platform there are higher and lower positions, but when one is above the material platform he is always fixed in a spiritual position (sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26]). Rāvaṇa or those like him may be very powerful and opulent in this material world, but theirs is not a secure position, because, after all, they are bound by the results of their karma (karmaṇā daiva-netreṇa). We should not forget that we are completely dependent on the laws of nature.
prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate
"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself the doer of activities that are in actuality carried out by nature." (Bg. 3.27) One should not be proud of one's exalted position and act like Rāvaṇa, thinking oneself independent of material nature's laws.
TEXT 24
tato niṣkramya laṅkāyā
yātudhānyaḥ sahasraśaḥ
mandodaryā samaṁ tatra
prarudantya upādravan
SYNONYMS
tataḥ-thereafter; niṣkramya-coming out; laṅkāyāḥ-from Laṅkā; yātudhānyaḥ-the wives of the Rākṣasas; sahasraśaḥ-by thousands and thousands; mandodaryā-headed by Mandodarī, the wife of Rāvaṇa; samam-with; tatra-there; prarudantyaḥ-crying in lamentation; upādravan-came near (their dead husbands).
Thereafter, all the women whose husbands had fallen in the battle, headed by Mandodarī, the wife of Rāvaṇa, came out of Laṅkā. Continuously crying, they approached the dead bodies of Rāvaṇa and the other Rākṣasas.
TEXT 25
svān svān bandhūn pariṣvajya
lakṣmaṇeṣubhir arditān
ruruduḥ susvaraṁ dīnā
ghnantya ātmānam ātmanā
SYNONYMS
svān svān-their own respective husbands; bandhūn-friends; pariṣvajya-embracing; lakṣmaṇa-iṣubhiḥ-by the arrows of Lakṣmaṇa; arditān-who were killed; ruruduḥ-all the wives cried piteously; su-svaram-it was very sweet to hear; dīnāḥ-very poor; ghnantyaḥ-striking; ātmānam-their breasts; ātmanā-by themselves.
Striking their breasts in affliction because their husbands had been killed by the arrows of Lakṣmaṇa, the women embraced their respective husbands and cried piteously in voices appealing to everyone.
TEXT 26
hā hatāḥ sma vayaṁ nātha
loka-rāvaṇa rāvaṇa
kaṁ yāyāc charaṇaṁ laṅkā
tvad-vihīnā parārditā
SYNONYMS
hā-alas; hatāḥ-killed; sma-in the past; vayam-all of us; nātha-O protector; loka-rāvaṇa-O husband, who created the crying of so many other people; rāvaṇa-O Rāvaṇa, one who can cause crying of others; kam-unto whom; yāyāt-will go; śaraṇam-shelter; laṅkā-the state of Laṅkā; tvat-vihīnā-being bereft of your good self; para-arditā-being defeated by the enemies.
O my lord, O master! You epitomized trouble for others, and therefore you were called Rāvaṇa. But now that you have been defeated, we also are defeated, for without you the state of Laṅkā has been conquered by the enemy. To whom will it go for shelter?
Rāvaṇa's wife Mandodarī and the other wives knew very well how cruel a person Rāvaṇa was. The very word "Rāvaṇa" means "one who causes crying for others." Rāvaṇa continuously caused trouble for others, but when his sinful activities culminated in giving trouble to Sītādevī, he was killed by Lord Rāmacandra.
TEXT 27
na vai veda mahā-bhāga
bhavān kāma-vaśaṁ gataḥ
tejo 'nubhāvaṁ sītāyā
yena nīto daśām imām
SYNONYMS
na-not; vai-indeed; veda-did know; mahā-bhāga-O greatly fortunate one; bhavān-yourself; kāma-vaśam-influenced by lusty desires; gataḥ-having become; tejaḥ-by influence; anubhāvam-as a result of such influence; sītāyāḥ-of mother Sītā; yena-by which; nītaḥ-brought into; daśām-condition; imām-like this (destruction).
O greatly fortunate one, you came under the influence of lusty desires, and therefore you could not understand the influence of mother Sītā. Now, because of her curse, you have been reduced to this state, having been killed by Lord Rāmacandra.
Not only was mother Sītā powerful, but any woman who follows in the footsteps of mother Sītā can also become similarly powerful. There are many instances of this in the history of Vedic literature. Whenever we find a description of ideal chaste women, mother Sītā is among them. Mandodarī, the wife of Rāvaṇa, was also very chaste. Similarly, Draupadī was one of five exalted chaste women. As a man must follow great personalities like Brahmā and Nārada, a woman must follow the path of such ideal women as Sītā, Mandodarī and Draupadī. By staying chaste and faithful to her husband, a woman enriches herself with supernatural power. It is a moral principle that one should not be influenced by lusty desires for another's wife. Mātṛvat para-dāreṣu: an intelligent person must look upon another's wife as being like his mother. This is a moral injunction from Cāṇakya-śloka (10).
mātṛvat para-dāreṣu
para-dravyeṣu loṣṭravat
ātmavat sarva-bhūteṣu
yaḥ paśyati sa paṇḍitaḥ
"One who considers another's wife as his mother, another's possessions as a lump of dirt and treats all other living beings as he would himself, is considered to be learned." Thus Rāvaṇa was condemned not only by Lord Rāmacandra but even by his own wife, Mandodarī. Because she was a chaste woman, she knew the power of another chaste woman, especially such a wife as mother Sītādevī.
TEXT 28
kṛtaiṣā vidhavā laṅkā
vayaṁ ca kula-nandana
dehaḥ kṛto 'nnaṁ gṛdhrāṇām
ātmā naraka-hetave
SYNONYMS
kṛtā-made by you; eṣā-all of this; vidhavā-without a protector; laṅkā-the state of Laṅkā; vayam ca-and us; kula-nandana-O pleasure of the Rākṣasas; dehaḥ-the body; kṛtaḥ-made by you; annam-eatable; gṛdhrāṇām-of the vultures; ātmā-and your soul; naraka-hetave-for going to hell.
O pleasure of the Rākṣasa dynasty, because of you the state of Laṅkā and also we ourselves now have no protector. By your deeds you have made your body fit to be eaten by vultures and your soul fit to go to hell.
One who follows the path of Rāvaṇa is condemned in two ways: his body is fit to be eaten by dogs and vultures, and the soul goes to hell. As stated by the Lord Himself in Bhagavad-gītā (16.19):
tān ahaṁ dviṣataḥ krūrān
saṁsāreṣu narādhamān
kṣipāmy ajasram aśubhān
āsurīṣv eva yoniṣu
"Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life." Thus the destination of godless atheists such as Rāvaṇa, Hiraṇyakaśipu, Kaṁsa and Dantavakra is a hellish condition of life. Mandodarī, the wife of Rāvaṇa, could understand all this because she was a chaste woman. Although lamenting for the death of her husband, she knew what would happen to his body and soul, for although one cannot see directly with one's material eyes, one can see with eyes of knowledge (paśyanti jñāna-cakṣuṣaḥ). In Vedic history there are many instances of how one becomes godless and is condemned by the laws of nature.
TEXT 29
śrī-śuka uvāca
svānāṁ vibhīṣaṇaś cakre
kosalendrānumoditaḥ
pitṛ-medha-vidhānena
yad uktaṁ sāmparāyikam
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; svānām-of his own family members; vibhīṣaṇaḥ-Vibhīṣaṇa, the brother of Rāvaṇa and devotee of Lord Rāmacandra; cakre-executed; kosala-indra-anumoditaḥ-approved by the King of Kosala, Lord Rāmacandra; pitṛ-medha-vidhānena-by the funeral ceremony performed by the son after the death of his father or some family member; yat uktam-which have been prescribed; sāmparāyikam-duties to be performed after a person's death to save him from the path to hell.
Śrī Śukadeva Gosvāmī said: Vibhīṣaṇa, the pious brother of Rāvaṇa and devotee of Lord Rāmacandra, received approval from Lord Rāmacandra, the King of Kosala. Then he performed the prescribed funeral ceremonies for his family members to save them from the path to hell.
After giving up the body, one is transferred to another body, but sometimes, if one is too sinful, he is checked from transmigrating to another body, and thus he becomes a ghost. To save a diseased person from ghostly life, the funeral ceremony, or śrāddha ceremony, as prescribed in authorized śāstra, must be performed. Rāvaṇa was killed by Lord Rāmacandra and was destined for hellish life, but by Lord Rāmacandra's advice, Vibhīṣaṇa, Rāvaṇa's brother, performed all the duties prescribed in relation to the dead. Thus Lord Rāmacandra was kind to Rāvaṇa even after Rāvaṇa's death.
TEXT 30
tato dadarśa bhagavān
aśoka-vanikāśrame
kṣāmāṁ sva-viraha-vyādhiṁ
śiṁśapā-mūlam-āśritām
SYNONYMS
tataḥ-thereafter; dadarśa-saw; bhagavān-the Supreme Personality of Godhead; aśoka-vanika-āśrame-in a small cottage in the forest of Aśoka trees; kṣāmām-very lean and thin; sva-viraha-vyādhim-suffering from the disease of separation from Lord Rāmacandra; śiṁśapā-of the tree known as Siṁśapā; mūlam-the root; āśritām-taking shelter of.
Thereafter, Lord Rāmacandra found Sītādevī sitting in a small cottage beneath the tree named Siṁśapā in a forest of Aśoka trees. She was lean and thin, being aggrieved because of separation from Him.
TEXT 31
rāmaḥ priyatamāṁ bhāryāṁ
dīnāṁ vīkṣyānvakampata
ātma-sandarśanāhlāda-
vikasan-mukha-paṅkajām
SYNONYMS
rāmaḥ-Lord Rāmacandra; priya-tamām-upon His dearmost; bhāryām-wife; dīnām-so poorly situated; vīkṣya-looking; anvakampata-became very compassionate; ātma-sandarśana-when one sees his beloved; āhlāda-an ecstasy of joyful life; vikasat-manifesting; mukha-mouth; paṅkajām-like a lotus.
Seeing His wife in that condition, Lord Rāmacandra was very compassionate. When Rāmacandra came before her, she was exceedingly happy to see her beloved, and her lotuslike mouth showed her joy.
TEXT 32
āropyāruruhe yānaṁ
bhrātṛbhyāṁ hanumad-yutaḥ
vibhīṣaṇāya bhagavān
dattvā rakṣo-gaṇeśatām
laṅkām āyuś ca kalpāntaṁ
yayau cīrṇa-vrataḥ purīm
SYNONYMS
āropya-keeping or placing; āruruhe-got up; yānam-on the airplane; bhrātṛbhyām-with His brother Lakṣmaṇa and the commander Sugrīva; hanumat-yutaḥ-accompanied by Hanumān; vibhīṣaṇāya-unto Vibhīṣaṇa, the brother of Rāvaṇa; bhagavān-the Lord; dattvā-gave charge; rakṣaḥ-gaṇa-īśatām-the power to rule over the Rākṣasa population of Laṅkā; laṅkām-the state of Laṅkā; āyuḥ ca-and the duration of life; kalpa-antam-for many, many years, until the end of one kalpa; yayau-returned home; cīrṇa-vrataḥ-finishing the duration of time living in the forest; purīm-to Ayodhyā-purī.
After giving Vibhīṣaṇa the power to rule the Rākṣasa population of Laṅkā for the duration of one kalpa, Lord Rāmacandra, the Supreme Personality of Godhead [Bhagavān], placed Sītādevī on an airplane decorated with flowers and then got on the plane Himself. The period for His living in the forest having ended, the Lord returned to Ayodhyā, accompanied by Hanumān, Sugrīva and His brother Lakṣmaṇa.
TEXT 33
avakīryamāṇaḥ sukusumair
lokapālārpitaiḥ pathi
upagīyamāna-caritaḥ
śatadhṛty-ādibhir mudā
SYNONYMS
avakīryamāṇaḥ-being overflooded; su-kusumaiḥ-by fragrant and beautiful flowers; loka-pāla-arpitaiḥ-offered by the princely order; pathi-on the road; upagīyamāna-caritaḥ-being glorified for His uncommon activities; śatadhṛti-ādibhiḥ-by personalities like Lord Brahmā and other demigods; mudā-with great jubilation.
When Lord Rāmacandra returned to His capital, Ayodhyā, He was greeted on the road by the princely order, who showered His body with beautiful, fragrant flowers, while great personalities like Lord Brahmā and other demigods glorified the activities of the Lord in great jubilation.
TEXT 34
go-mūtra-yāvakaṁ śrutvā
bhrātaraṁ valkalāmbaram
mahā-kāruṇiko 'tapyaj
jaṭilaṁ sthaṇḍile-śayam
SYNONYMS
go-mūtra-yāvakam-eating barley boiled in the urine of a cow; śrutvā-hearing; bhrātaram-His brother Bharata; valkala-ambaram-covered with the bark of trees; mahā-kāruṇikaḥ-the supremely merciful Lord Rāmacandra; atapyat-lamented very much; jaṭilam-wearing matted locks of hair; sthaṇḍile-śayam-lying down on a grass mattress, or kuśāsana.
Upon reaching Ayodhyā, Lord Rāmacandra heard that in His absence His brother Bharata was eating barley cooked in the urine of a cow, covering His body with the bark of trees, wearing matted locks of hair, and lying on a mattress of kuśa. The most merciful Lord very much lamented this.
TEXTS 35–38
bharataḥ prāptam ākarṇya
paurāmātya-purohitaiḥ
pāduke śirasi nyasya
rāmaṁ pratyudyato 'grajam
nandigrāmāt sva-śibirād
gīta-vāditra-niḥsvanaiḥ
brahma-ghoṣeṇa ca muhuḥ
paṭhadbhir brahmavādibhiḥ
svarṇa-kakṣa-patākābhir
haimaiś citra-dhvajai rathaiḥ
sad-aśvai rukma-sannāhair
bhaṭaiḥ puraṭa-varmabhiḥ
śreṇībhir vāra-mukhyābhir
bhṛtyaiś caiva padānugaiḥ
pārameṣṭhyāny upādāya
paṇyāny uccāvacāni ca
pādayor nyapatat premṇā
praklinna-hṛdayekṣaṇaḥ
SYNONYMS
bharataḥ-Lord Bharata; prāptam-coming back home; ākarṇya-hearing; paura-all kinds of citizens; amātya-all the ministers; purohitaiḥ-accompanied by all the priests; pāduke-the two wooden shoes; śirasi-on the head; nyasya-keeping; rāmam-unto Lord Rāmacandra; pratyudyataḥ-going forward to receive; agrajam-His eldest brother; nandigrāmāt-from His residence, known as Nandigrāma; sva-śibirāt-from His own camp; gīta-vāditra-songs and vibrations of drums and other musical instruments; niḥsvanaiḥ-accompanied by such sounds; brahma-ghoṣeṇa-by the sound of chanting of Vedic mantras; ca-and; muhuḥ-always; paṭhadbhiḥ-reciting from the Vedas; brahma-vādibhiḥ-by first-class brāhmaṇas; svarṇa-kakṣa-patākābhiḥ-decorated with flags with golden embroidery; haimaiḥ-golden; citra-dhvajaiḥ-with decorated flags; rathaiḥ-with chariots; sat-aśvaiḥ-having very beautiful horses; rukma-golden; sannāhaiḥ-with harnesses; bhaṭaiḥ-by soldiers; puraṭa-varmabhiḥ-covered with armor made of gold; śreṇībhiḥ-by such a line or procession; vāra-mukhyābhiḥ-accompanied by beautiful, well-dressed prostitutes; bhṛtyaiḥ-by servants; ca-also; eva-indeed; pada-anugaiḥ-by infantry; pārameṣṭhyāni-other paraphernalia befitting a royal reception; upādāya-taking all together; paṇyāni-valuable jewels, etc.; ucca-avacāni-of different values; ca-also; pādayoḥ-at the lotus feet of the Lord; nyapatat-fell down; premṇā-in ecstatic love; praklinna-softened, moistened; hṛdaya-the core of the heart; īkṣaṇaḥ-whose eyes.
When Lord Bharata understood that Lord Rāmacandra was returning to the capital, Ayodhyā, He immediately took upon His own head Lord Rāmacandra's wooden shoes and came out from His camp at Nandigrāma. Lord Bharata was accompanied by ministers, priests and other respectable citizens, by professional musicians vibrating pleasing musical sounds, and by learned brāhmaṇas loudly chanting Vedic hymns. Following in the procession were chariots drawn by beautiful horses with harnesses of golden rope. These chariots were decorated by flags with golden embroidery and by other flags of various sizes and patterns. There were soldiers bedecked with golden armor, servants bearing betel nut, and many well-known and beautiful prostitutes. Many servants followed on foot, bearing an umbrella, whisks, different grades of precious jewels, and other paraphernalia befitting a royal reception. Accompanied in this way, Lord Bharata, His heart softened in ecstasy and His eyes full of tears, approached Lord Rāmacandra and fell at His lotus feet with great ecstatic love.
TEXTS 39–40
pāduke nyasya purataḥ
prāñjalir bāṣpa-locanaḥ
tam āśliṣya ciraṁ dorbhyāṁ
snāpayan netrajair jalaiḥ
rāmo lakṣmaṇa-sītābhyāṁ
viprebhyo ye 'rha-sattamāḥ
tebhyaḥ svayaṁ namaścakre
prajābhiś ca namaskṛtaḥ
SYNONYMS
pāduke-the two wooden shoes; nyasya-after placing; purataḥ-before Lord Rāmacandra; prāñjaliḥ-with folded hands; bāṣpa-locanaḥ-with tears in the eyes; tam-unto Him, Bharata; āśliṣya-embracing; ciram-for a long time; dorbhyām-with His two arms; snāpayan-bathing; netra-jaiḥ-coming from His eyes; jalaiḥ-with the water; rāmaḥ-Lord Rāmacandra; lakṣmaṇa-sītābhyām-with Lakṣmaṇa and mother Sītā; viprebhyaḥ-unto the learned brāhmaṇas; ye-also others who; arha-sattamāḥ-worthy of being worshiped; tebhyaḥ-unto them; svayam-personally; namaḥ-cakre-offered respectful obeisances; prajābhiḥ-by the citizens; ca-and; namaḥ-kṛtaḥ-was offered obeisances.
After offering the wooden shoes before Lord Rāmacandra, Lord Bharata stood with folded hands, His eyes full of tears, and Lord Rāmacandra bathed Bharata with tears while embracing Him with both arms for a long time. Accompanied by mother Sītā and Lakṣmaṇa, Lord Rāmacandra then offered His respectful obeisances unto the learned brāhmaṇas and the elderly persons in the family, and all the citizens of Ayodhyā offered their respectful obeisances unto the Lord.
TEXT 41
dhunvanta uttarāsaṅgān
patiṁ vīkṣya cirāgatam
uttarāḥ kosalā mālyaiḥ
kiranto nanṛtur mudā
SYNONYMS
dhunvantaḥ-waving; uttara-āsaṅgān-the upper cloths covering the body; patim-the Lord; vīkṣya-seeing; cira-āgatam-returned after many years of banishment; uttarāḥ kosalāḥ-the citizens of Ayodhyā; mālyaiḥ kirantaḥ-offering Him garlands; nanṛtuḥ-began to dance; mudā-in great jubilation.
The citizens of Ayodhyā, upon seeing their King return after a long absence, offered Him flower garlands, waved their upper cloths, and danced in great jubilation.
TEXTS 42–43
pāduke bharato 'gṛhṇāc
cāmara-vyajanottame
vibhīṣaṇaḥ sasugrīvaḥ
śveta-cchatraṁ marut-sutaḥ
dhanur-niṣaṅgāñ chatrughnaḥ
sītā tīrtha-kamaṇḍalum
abibhrad aṅgadaḥ khaḍgaṁ
haimaṁ carmarkṣa-rāṇ nṛpa
SYNONYMS
pāduke-the two wooden shoes; bharataḥ-Lord Bharata; agṛhṇāt-carried; cāmara-whisk; vyajana-fan; uttame-very opulent; vibhīṣaṇaḥ-the brother of Rāvaṇa; sa-sugrīvaḥ-with Sugrīva; śveta-chatram-a white umbrella; marut-sutaḥ-Hanumān, the son of the wind-god; dhanuḥ-the bow; niṣaṅgān-with two quivers; śatrughnaḥ-one of the brothers of Lord Rāmacandra; sītā-mother Sītā; tīrtha-kamaṇḍalum-the waterpot filled with water from holy places; abibhrat-carried; aṅgadaḥ-the monkey commander named Aṅgada; khaḍgam-the sword; haimam-made of gold; carma-shield; ṛkṣa-rāṭ-the King of the Ṛkṣas, Jāmbavān; nṛpa-O King.
O King, Lord Bharata carried Lord Rāmacandra's wooden shoes, Sugrīva and Vibhīṣaṇa carried a whisk and an excellent fan, Hanumān carried a white umbrella, Śatrughna carried a bow and two quivers, and Sītādevī carried a waterpot filled with water from holy places. Aṅgada carried a sword, and Jāmbavān, King of the Ṛkṣas, carried a golden shield.
TEXT 44
puṣpaka-stho nutaḥ strībhiḥ
stūyamānaś ca vandibhiḥ
vireje bhagavān rājan
grahaiś candra ivoditaḥ
SYNONYMS
puṣpaka-sthaḥ-seated on the airplane made of flowers; nutaḥ-worshiped; strībhiḥ-by the women; stūyamānaḥ-being offered prayers; ca-and; vandibhiḥ-by the reciters; vireje-beautified; bhagavān-the Supreme Personality of Godhead, Lord Rāmacandra; rājan-O King Parīkṣit; grahaiḥ-among the planets; candraḥ-the moon; iva-like; uditaḥ-risen.
O King Parīkṣit, as the Lord sat on His airplane of flowers, with women offering Him prayers and reciters chanting about His characteristics, He appeared like the moon with the stars and planets.
TEXTS 45–46
bhrātrābhinanditaḥ so 'tha
sotsavāṁ prāviśat purīm
praviśya rāja-bhavanaṁ
guru-patnīḥ sva-mātaram
gurūn vayasyāvarajān
pūjitaḥ pratyapūjayat
vaidehī lakṣmaṇaś caiva
yathāvat samupeyatuḥ
SYNONYMS
bhrātrā-by His brother (Bharata); abhinanditaḥ-being welcomed properly; saḥ-He, Lord Rāmacandra; atha-thereafter; sa-utsavām-in the midst of a festival; prāviśat-entered; purīm-the city of Ayodhyā; praviśya-after entering; rāja-bhavanam-the royal palace; guru-patnīḥ-Kaikeyī and other stepmothers; sva-mātaram-His own mother (Kauśalyā); gurūn-the spiritual masters (Śrī Vasiṣṭha and others); vayasya-unto friends of the same age; avara-jān-and those who were younger than He; pūjitaḥ-being worshiped by them; pratyapūjayat-He returned the obeisances; vaidehī-mother Sītā; lakṣmaṇaḥ-Lakṣmaṇa; ca eva-and; yathā-vat-in a befitting way; samupeyatuḥ-being welcomed, entered the palace.
Thereafter, having been welcomed by His brother Bharata, Lord Rāmacandra entered the city of Ayodhyā in the midst of a festival. When He entered the palace, He offered obeisances to all the mothers, including Kaikeyī and the other wives of Mahārāja Daśaratha, and especially His own mother, Kauśalyā. He also offered obeisances to the spiritual preceptors, such as Vasiṣṭha. Friends of His own age and younger friends worshiped Him, and He returned their respectful obeisances, as did Lakṣmaṇa and mother Sītā. In this way they all entered the palace.
TEXT 47
putrān sva-mātaras tās tu
prāṇāṁs tanva ivotthitāḥ
āropyāṅke 'bhiṣiñcantyo
bāṣpaughair vijahuḥ śucaḥ
SYNONYMS
putrān-the sons; sva-mātaraḥ-Their mothers; tāḥ-they, headed by Kauśalyā and Kaikeyī; tu-but; prāṇān-life; tanvaḥ-bodies; iva-like; utthitāḥ-arisen; āropya-keeping; aṅke-on the lap; abhiṣiñcantyaḥ-moistening (the bodies of their sons); bāṣpa-by tears; oghaiḥ-continuously pouring; vijahuḥ-gave up; śucaḥ-lamentation due to separation from their sons.
Upon seeing their sons, the mothers of Rāma, Lakṣmaṇa, Bharata and Śatrughna immediately arose, like unconscious bodies returning to consciousness. The mothers placed their sons on their laps and bathed Them with tears, thus relieving themselves of the grief of long separation.
TEXT 48
jaṭā nirmucya vidhivat
kula-vṛddhaiḥ samaṁ guruḥ
abhyaṣiñcad yathaivendraṁ
catuḥ-sindhu-jalādibhiḥ
SYNONYMS
jaṭāḥ-the matted locks of hair on the head; nirmucya-shaving clean; vidhi-vat-according to regulative principles; kula-vṛddhaiḥ-the elderly persons in the family; samam-with; guruḥ-the family priest or spiritual master, Vasiṣṭha; abhyaṣiñcat-performed the abhiṣeka ceremony of Lord Rāmacandra; yathā-as; eva-like; indram-unto King Indra; catuḥ-sindhu-jala-with the water of the four oceans; ādibhiḥ-and with other paraphernalia for bathing.
The family priest or spiritual master, Vasiṣṭha, had Lord Rāmacandra cleanly shaved, freeing Him from His matted locks of hair. Then, with the cooperation of the elderly members of the family, he performed the bathing ceremony [abhiṣeka] for Lord Rāmacandra with the water of the four seas and with other substances, just as it was performed for King Indra.
TEXT 49
evaṁ kṛta-śiraḥ-snānaḥ
suvāsāḥ sragvy-alaṅkṛtaḥ
svalaṅkṛtaiḥ suvāsobhir
bhrātṛbhir bhāryayā babhau
SYNONYMS
evam-thus; kṛta-śiraḥ-snānaḥ-having completely bathed, washing the head; su-vāsāḥ-being nicely dressed; sragvi-alaṅkṛtaḥ-being decorated with a garland; su-alaṅkṛtaiḥ-decorated nicely; su-vāsobhiḥ-dressed nicely; bhrātṛbhiḥ-with His brothers; bhāryayā-and with His wife, Sītā; babhau-the Lord became very brilliant.
Lord Rāmacandra, fully bathed and His head clean-shaven, dressed Himself very nicely and was decorated with a garland and ornaments. Thus He shone brightly, surrounded by His brothers and wife, who were similarly dressed and ornamented.
TEXT 50
agrahīd āsanaṁ bhrātrā
praṇipatya prasāditaḥ
prajāḥ sva-dharma-niratā
varṇāśrama-guṇānvitāḥ
jugopa pitṛvad rāmo
menire pitaraṁ ca tam
SYNONYMS
agrahīt-accepted; āsanam-the throne of the state; bhrātrā-by His brother (Bharata); praṇipatya-after fully surrendering unto Him; prasāditaḥ-having been pleased; prajāḥ-and the citizens; sva-dharma-niratāḥ-fully engaged in their respective occupational duties; varṇāśrama-according to the system of varṇa and āśrama; guṇa-anvitāḥ-all of them being qualified in that process; jugopa-the Lord protected them; pitṛ-vat-exactly like a father; rāmaḥ-Lord Rāmacandra; menire-they considered; pitaram-exactly like a father; ca-also; tam-Him, Lord Rāmacandra.
Being pleased by the full surrender and submission of Lord Bharata, Lord Rāmacandra then accepted the throne of the state. He cared for the citizens exactly like a father, and the citizens, being fully engaged in their occupational duties of varṇa and āśrama, accepted Him as their father.
People are very fond of the pattern of Rāma-rājya, and even today politicians sometimes form a party called Rāma-rājya, but unfortunately they have no obedience to Lord Rāma. It is sometimes said that people want the kingdom of God without God. Such an aspiration, however, is never to be fulfilled. Good government can exist when the relationship between the citizens and the government is like that exemplified by Lord Rāmacandra and His citizens. Lord Rāmacandra ruled His kingdom exactly as a father takes care of his children, and the citizens, being obliged to the good government of Lord Rāmacandra, accepted the Lord as their father. Thus the relationship between the citizens and the government should be exactly like that between father and son. When the sons in a family are well trained, they are obedient to the father and mother, and when the father is well qualified, he takes good care of the children. As indicated here by the words sva-dharma-niratā varṇāśrama-guṇān-vitāḥ, the people were good citizens because they accepted the institution of varṇa and āśrama, which arranges society in the varṇa divisions of brāhmaṇa, kṣatriya, vaiśya and śūdra and the āśrama divisions of brahmacarya, gṛhastha, vānaprastha and sannyāsa. This is actual human civilization. People must be trained according to the different varṇāśrama occupational duties. As confirmed in Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: the four varṇas must be established according to varying qualities and work. The first principle for good government is that it must institute this varṇāśrama system. The purpose of varṇāśrama is to enable people to become God conscious. Varṇāśramācāravatā puruṣeṇa paraḥ pumān viṣṇur ārādhyate. The entire varṇāśrama scheme is intended to enable people to become Vaiṣṇavas. Viṣṇur asya devatā. When people worship Lord Viṣṇu as the Supreme Lord, they become Vaiṣṇavas. Thus people should be trained to become Vaiṣṇavas through the system of varṇa and āśrama, as they were during the reign of Lord Rāmacandra, when everyone was fully trained to follow the varṇāśrama principles.
Simply enforcing laws and ordinances cannot make the citizens obedient and lawful. That is impossible. Throughout the entire world there are so many states, legislative assemblies and parliaments, but still the citizens are rogues and thieves. Good citizenship, therefore, cannot be enforced; the citizens must be trained. As there are schools and colleges to train students to become chemical engineers, lawyers or specialists in many other departments of knowledge, there must be schools and colleges to train students to become brāhmaṇas, kṣatriyas, vaiśyas, śūdras, brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs. This will provide the preliminary condition for good citizenship (varṇāśrama-guṇān-vitāḥ). Generally speaking, if the king or president is a rājarṣi, the relationship between the citizens and the chief executive will be clear, and there will be no possibility of disruption in the state, because the number of thieves and rogues will decrease. In Kali-yuga, however, because the varṇāśrama system is neglected, people are generally thieves and rogues. In the system of democracy, such thieves and rogues naturally collect money from other thieves and rogues, and thus there is chaos in every government, and no one is happy. But here the example of good government is to be found in the reign of Lord Rāmacandra. If people follow this example, there will be good government all over the world.
TEXT 51
tretāyāṁ vartamānāyāṁ
kālaḥ kṛta-samo 'bhavat
rāme rājani dharma-jñe
sarva-bhūta-sukhāvahe
SYNONYMS
tretāyām-in the Tretā-yuga; vartamānāyām-although situated in that period; kālaḥ-the period; kṛta-with Satya-yuga; samaḥ-equal; abhavat-it so became; rāme-because of Lord Rāmacandra's being present; rājani-as the ruling king; dharma-jñe-because He was fully religious; sarva-bhūta-of all living entities; sukha-āvahe-giving full happiness.
Lord Rāmacandra became King during Tretā-yuga, but because of His good government, the age was like Satya-yuga. Everyone was religious and completely happy.
Among the four yugas-Satya, Tretā, Dvāpara and Kali-the Kali-yuga is the worst, but if the process of varṇāśrama-dharma is introduced, even in this age of Kali, the situation of Satya-yuga can be invoked. The Hare Kṛṣṇa movement, or Kṛṣṇa consciousness movement, is meant for this purpose.
kaler doṣa-nidhe rājann
asti hy eko mahān guṇaḥ
kīrtanād eva kṛṣṇasya
mukta-saṅgaḥ paraṁ vrajet
"My dear King, although Kali-yuga is full of faults, there is still one good quality about this age: simply by chanting the Hare Kṛṣṇa mahā-mantra, one can become free from material bondage and be promoted to the transcendental kingdom." (Bhāg. 12.3.51) If people take to this saṅkīrtana movement of chanting Hare Kṛṣṇa, Hare Rāma, they will certainly be freed from the contamination of Kali-yuga, and the people of this age will be happy, as people were in Satya-yuga, the golden age. Anyone, anywhere, can easily take to this Hare Kṛṣṇa movement; one need only chant the Hare Kṛṣṇa mahā-mantra, observe the rules and regulations, and stay free from the contamination of sinful life. Even if one is sinful and cannot give up sinful life immediately, if he chants the Hare Kṛṣṇa mahā-mantra with devotion and faith he will certainly be freed from all sinful activities, and his life will be successful. Paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam. This is the blessing of Lord Rāmacandra, who has appeared in this age of Kali as Lord Gaurasundara.
TEXT 52
vanāni nadyo girayo
varṣāṇi dvīpa-sindhavaḥ
sarve kāma-dughā āsan
prajānāṁ bharatarṣabha
SYNONYMS
vanāni-the forests; nadyaḥ-the rivers; girayaḥ-the hills and mountains; varṣāṇi-various parts of the states or divisions on the surface of the earth; dvīpa-islands; sindhavaḥ-the oceans and seas; sarve-all of them; kāma-dughāḥ-full of their respective opulences; āsan-existed like that; prajānām-of all the living beings; bharata-ṛṣabha-O Mahārāja Parīkṣit, best of the Bharata dynasty.
O Mahārāja Parīkṣit, best of the Bharata dynasty, during the reign of Lord Rāmacandra the forests, the rivers, the hills and mountains, the states, the seven islands and the seven seas were all favorable in supplying the necessities of life for all living beings.
TEXT 53
nādhi-vyādhi-jarā-glāni-
duḥkha-śoka-bhaya-klamāḥ
mṛtyuś cānicchatāṁ nāsīd
rāme rājany adhokṣaje
SYNONYMS
na-not; ādhi-adhyātmika, adhibhautika and adhidaivika sufferings (that is, sufferings from the body and mind, from other living entities and from nature); vyādhi-diseases; jarā-old age; glāni-bereavement; duḥkha-grief; śoka-lamentation; bhaya-fear; klamāḥ-and fatigue; mṛtyuḥ-death; ca-also; anicchatām-of those who did not like it; na āsīt-there was not; rāme-during the rule of Lord Rāmacandra; rājani-because of His being the king; adhokṣaje-the Supreme Personality of Godhead, who is beyond this material world.
When Lord Rāmacandra, the Supreme Personality of Godhead, was the King of this world, all bodily and mental suffering, disease, old age, bereavement, lamentation, distress, fear and fatigue were completely absent. There was even no death for those who did not want it.
All these facilities existed because of Lord Rāmacandra's presence as the King of the entire world. A similar situation could be introduced immediately, even in this age called Kali, the worst of all ages. It is said, kali-kāle nāma-rūpe kṛṣṇa-avatāra: Kṛṣṇa descends in this Kali-yuga in the form of His holy name-Hare Kṛṣṇa, Hare Rāma. If we chant offenselessly, Rāma and Kṛṣṇa are still present in this age. The kingdom of Rāma was immensely popular and beneficial, and the spreading of this Hare Kṛṣṇa movement can immediately introduce a similar situation, even in this Kali-yuga.
TEXT 54
eka-patnī-vrata-dharo
rājarṣi-caritaḥ śuciḥ
sva-dharmaṁ gṛha-medhīyaṁ
śikṣayan svayam ācarat
SYNONYMS
eka-patnī-vrata-dharaḥ-taking a vow not to accept a second wife or to have any connection with any other woman; rāja-ṛṣi-like a saintly king; caritaḥ-whose character; śuciḥ-pure; sva-dharmam-one's own occupational duty; gṛha-medhīyam-especially of persons situated in household life; śikṣayan-teaching (by personal behavior); svayam-personally; ācarat-executed His duty.
Lord Rāmacandra took a vow to accept only one wife and have no connection with any other women. He was a saintly king, and everything in His character was good, untinged by qualities like anger. He taught good behavior for everyone, especially for householders, in terms of varṇāśrama-dharma. Thus He taught the general public by His personal activities.
Eka-patnī-vrata, accepting only one wife, was the glorious example set by Lord Rāmacandra. One should not accept more than one wife. In those days, of course, people did marry more than one wife. Even Lord Rāmacandra's father accepted more wives than one. But Lord Rāmacandra, as an ideal king, accepted only one wife, mother Sītā. When mother Sītā was kidnapped by Rāvaṇa and the Rākṣasas, Lord Rāmacandra, as the Supreme Personality of Godhead, could have married hundreds and thousands of Sītās, but to teach us how faithful He was to His wife, He fought with Rāvaṇa and finally killed him. The Lord punished Rāvaṇa and rescued His wife to instruct men to have only one wife. Lord Rāmacandra accepted only one wife and manifested sublime character, thus setting an example for householders. A householder should live according to the ideal of Lord Rāmacandra, who showed how to be a perfect person. Being a householder or living with a wife and children is never condemned, provided one lives according to the regulative principles of varṇāśrama-dharma. Those who live in accordance with these principles, whether as householders, brahmacārīs or vānaprasthas, are all equally important.
TEXT 55
premṇānuvṛttyā śīlena
praśrayāvanatā satī
bhiyā hriyā ca bhāva-jñā
bhartuḥ sītāharan manaḥ
SYNONYMS
premṇā anuvṛttyā-because of service rendered to the husband with love and faith; śīlena-by such good character; praśraya-avanatā-always very submissive and ready to satisfy the husband; satī-chaste; bhiyā-by being afraid; hriyā-by shyness; ca-also; bhāva-jñā-understanding the attitude (of the husband); bhartuḥ-of her husband, Lord Rāmacandra; sītā-mother Sītā; aharat-simply captivated; manaḥ-the mind.
Mother Sītā was very submissive, faithful, shy and chaste, always understanding the attitude of her husband. Thus by her character and her love and service she completely attracted the mind of the Lord.
As Lord Rāmacandra is the ideal husband (eka-patnī-vrata), mother Sītā is the ideal wife. Such a combination makes family life very happy. Yad yad ācarati śreṣṭhas tat tad evetaro janaḥ: whatever example a great man sets, common people follow. If the kings, the leaders, and the brāhmaṇas, the teachers, would set forth the examples we receive from Vedic literature, the entire world would be heaven; indeed, there would no longer be hellish conditions within this material world.
Thus end the Bhaktivedanta purports of the Ninth Canto, Tenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Pastimes of the Supreme Lord, Rāmacandra."
Chapter Eleven
Lord Rāmacandra Rules the World
This chapter describes how Lord Rāmacandra resided in Ayodhyā with His younger brothers and performed various sacrifices.
Lord Rāmacandra, the Supreme Personality of Godhead, performed various sacrifices by which to worship Himself, and at the end of these sacrifices He gave land to the hotā, adhvaryu, udgātā and brahmā priests. He gave them the eastern, western, northern and southern directions respectively, and the balance He gave to the ācārya. Lord Rāmacandra's faith in the brāhmaṇas and affection for His servants was observed by all the brāhmaṇas, who then offered their prayers to the Lord and returned whatever they had taken from Him. They regarded the enlightenment given to them by the Lord within the core of their hearts as a sufficient contribution. Lord Rāmacandra subsequently dressed Himself like an ordinary person and began wandering within the capital to understand what impression the citizens had of Him. By chance, one night He heard a man talking to his wife, who had gone to another man's house. In the course of rebuking his wife, the man spoke suspiciously of the character of Sītādevī. The Lord immediately returned home, and, fearing such rumors, He superficially decided to give up Sītādevī's company. Thus He banished Sītādevī, who was pregnant, to the shelter of Vālmīki Muni, where she gave birth to twin sons, named Lava and Kuśa. In Ayodhyā, Lakṣmaṇa begot two sons named Aṅgada and Citraketu, Bharata begot two sons named Takṣa and Puṣkala, and Śatrughna begot two sons named Subāhu and Śrutasena. When Bharata went out to conquer various lands on behalf of the emperor, Lord Rāmacandra, He fought many millions of Gandharvas. By killing them in the fight, He acquired immense wealth, which He then brought home. Śatrughna killed a demon named Lavaṇa at Madhuvana and thus established the capital of Mathurā. Meanwhile, Sītādevī placed her two sons in the care of Vālmīki Muni and then entered into the earth. Upon hearing of this, Lord Rāmacandra was very much aggrieved, and thus He performed sacrifices for thirteen thousand years. After describing the pastimes of Lord Rāmacandra's disappearance and establishing that the Lord appears for His pastimes only, Śukadeva Gosvāmī ends this chapter by describing the results of hearing about the activities of Lord Rāmacandra and by describing how the Lord protected His citizens and displayed affection for His brothers.
TEXT 1
śrī-śuka uvāca
bhagavān ātmanātmānaṁ
rāma uttama-kalpakaiḥ
sarva-devamayaṁ devam
īje 'thācāryavān makhaiḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; bhagavān-the Supreme Personality of Godhead; ātmanā-by Himself; ātmānam-Himself; rāmaḥ-Lord Rāmacandra; uttama-kalpakaiḥ-with very opulent paraphernalia; sarva-deva-mayam-the heart and soul of all the demigods; devam-the Supreme Lord Himself; īje-worshiped; atha-thus; ācāryavān-under the guidance of an ācārya; makhaiḥ-by performing sacrifices.
Śukadeva Gosvāmī said: Thereafter, the Supreme Personality of Godhead, Lord Rāmacandra, accepted an ācārya and performed sacrifices [yajñas] with opulent paraphernalia. Thus He Himself worshiped Himself, for He is the Supreme Lord of all demigods.
Sarvārhaṇam acyutejyā. If Acyuta, the Supreme Personality of Godhead, is worshiped, then everyone is worshiped. As stated in Śrīmad-Bhāgavatam (4.31.14):
yathā taror mūla-niṣecanena
tṛpyanti tat-skandha-bhujopaśākhāḥ
prāṇopahārāc ca yathendriyāṇāṁ
tathaiva sarvārhaṇam acyutejyā
"As pouring water on the root of a tree nourishes the trunk, branches, twigs and leaves, and as supplying food to the stomach enlivens the senses and limbs of the body, worshiping the Supreme Personality of Godhead satisfies the demigods, who are part of that Supreme Personality." Performing yajña involves worshiping the Supreme Lord. Here the Supreme Lord worshiped the Supreme Lord. Therefore it is said, bhagavān ātmanātmānam īje: the Lord worshiped Himself by Himself. This does not, of course, justify the Māyāvāda philosophy, by which one thinks himself the Supreme Personality of Godhead. The jīva, the living entity, is always different from the Supreme Lord. The living entities (vibhinnāṁśa) never become one with the Lord, although Māyāvādīs sometimes imitate the Lord's worship of Himself. Lord Kṛṣṇa meditated upon Himself every morning as a gṛhastha, and similarly Lord Rāmacandra performed yajñas to satisfy Himself, but this does not mean that an ordinary living being should imitate the Lord by accepting the process of ahaṅgraha-upāsanā. Such unauthorized worship is not recommended herein.
TEXT 2
hotre 'dadād diśaṁ prācīṁ
brahmaṇe dakṣiṇāṁ prabhuḥ
adhvaryave pratīcīṁ vā
uttarāṁ sāmagāya saḥ
SYNONYMS
hotre-unto the hotā priest, who offers oblations; adadāt-gave; diśam-direction; prācīm-the whole eastern side; brahmaṇe-unto the brahmā priest, who supervises what is done in the sacrificial arena; dakṣiṇām-the southern side; prabhuḥ-Lord Rāmacandra; adhvaryave-unto the adhvaryu priest; pratīcīm-the whole western side; vā-also; uttarām-the northern side; sāma-gāya-unto the udgātā priest, who sings the Sāma Veda; saḥ-He (Lord Rāmacandra).
Lord Rāmacandra gave the entire east to the hotā priest, the entire south to the brahmā priest, the west to the adhvaryu priest, and the north to the udgātā priest, the reciter of the Sāma Veda. In this way, He donated His kingdom.
TEXT 3
ācāryāya dadau śeṣāṁ
yāvatī bhūs tad-antarā
manyamāna idaṁ kṛtsnaṁ
brāhmaṇo 'rhati niḥspṛhaḥ
SYNONYMS
ācāryāya-unto the ācārya, the spiritual master; dadau-gave; śeṣām-the balance; yāvatī-whatever; bhūḥ-land; tat-antarā-existing between the east, west, north and south; manyamānaḥ-thinking; idam-all this; kṛtsnam-wholly; brāhmaṇaḥ-the brāhmaṇas; arhati-deserve to possess; niḥspṛhaḥ-having no desire.
Thereafter, thinking that because the brāhmaṇas have no material desires they should possess the entire world, Lord Rāmacandra delivered the land between the east, west, north and south to the ācārya.
TEXT 4
ity ayaṁ tad-alaṅkāra-
vāsobhyām avaśeṣitaḥ
tathā rājñy api vaidehī
saumaṅgalyāvaśeṣitā
SYNONYMS
iti-in this way (after giving everything to the brāhmaṇas); ayam-Lord Rāmacandra; tat-His; alaṅkāra-vāsobhyām-with personal ornaments and garments; avaśeṣitaḥ-remained; tathā-as well as; rājñī-the Queen (mother Sītā); api-also; vaidehī-the daughter of the King of Videha; saumaṅgalyā-with only the nose ring; avaśeṣitā-remained.
After thus giving everything in charity to the brāhmaṇas, Lord Rāmacandra retained only His personal garments and ornaments, and similarly the Queen, mother Sītā, was left with only her nose ring, and nothing else.
TEXT 5
te tu brāhmaṇa-devasya
vātsalyaṁ vīkṣya saṁstutam
prītāḥ klinna-dhiyas tasmai
pratyarpyedaṁ babhāṣire
SYNONYMS
te-the hotā, brahmā and other priests; tu-but; brāhmaṇa-devasya-of Lord Rāmacandra, who loved the brāhmaṇas so much; vātsalyam-the paternal affection; vīkṣya-after seeing; saṁstutam-worshiped with prayers; prītāḥ-being very pleased; klinna-dhiyaḥ-with melted hearts; tasmai-unto Him (Lord Rāmacandra); pratyarpya-returning; idam-this (all the land given to them); babhāṣire-spoke.
All the brāhmaṇas who were engaged in the various activities of the sacrifice were very pleased with Lord Rāmacandra, who was greatly affectionate and favorable to the brāhmaṇas. Thus with melted hearts they returned all the property received from Him and spoke as follows.
In the previous chapter it was said that the prajās, the citizens, strictly followed the system of varṇāśrama-dharma. The brāhmaṇas acted exactly like brāhmaṇas, the kṣatriyas exactly like kṣatriyas, and so on. Therefore, when Lord Rāmacandra gave everything in charity to the brāhmaṇas, the brāhmaṇas, being qualified, wisely considered that brāhmaṇas are not meant to possess property to make a profit from it. The qualifications of a brāhmaṇa are given in Bhagavad-gītā (18.42):.
śamo damas tapaḥ śaucaṁ
kṣāntir ārjavam eva ca
jñānaṁ vijñānam āstikyaṁ
brahma-karma svabhāvajam
"Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness-these are the qualities by which the brāhmaṇas work." The brahminical character offers no scope for possessing land and ruling citizens; these are the duties of a kṣatriya. Therefore, although the brāhmaṇas did not refuse Lord Rāmacandra's gift, after accepting it they returned it to the King. The brāhmaṇas were so pleased with Lord Rāmacandra's affection toward them that their hearts melted. They saw that Lord Rāmacandra, aside from being the Supreme Personality of Godhead, was fully qualified as a kṣatriya and was exemplary in character. One of the qualifications of a kṣatriya is to be charitable. A kṣatriya, or ruler, levies taxes upon the citizens not for his personal sense gratification but to give charity in suitable cases. Dānam īśvara-bhāvaḥ. On one hand, kṣatriyas have the propensity to rule, but on the other they are very liberal with charity. When Mahārāja Yudhiṣṭhira gave charity, he engaged Karṇa to take charge of distributing it. Karṇa was very famous as Dātā Karṇa. The word dātā refers to one who gives charity very liberally. The kings always kept a large quantity of food grains in stock, and whenever there was any scarcity of grains, they would distribute grains in charity. A kṣatriya's duty is to give charity, and a brāhmaṇa's duty is to accept charity, but not more than needed to maintain body and soul together. Therefore, when the brāhmaṇas were given so much land by Lord Rāmacandra, they returned it to Him and were not greedy.
TEXT 6
aprattaṁ nas tvayā kiṁ nu
bhagavan bhuvaneśvara
yan no 'ntar-hṛdayaṁ viśya
tamo haṁsi sva-rociṣā
SYNONYMS
aprattam-not given; naḥ-unto us; tvayā-by Your Lordship; kim-what; nu-indeed; bhagavan-O Supreme Lord; bhuvana-īśvara-O master of the whole universe; yat-because; naḥ-our; antaḥ-hṛdayam-within the core of the heart; viśya-entering; tamaḥ-the darkness of ignorance; haṁsi-You annihilate; sva-rociṣā-by Your own effulgence.
O Lord, You are the master of the entire universe. What have You not given to us? You have entered the core of our hearts and dissipated the darkness of our ignorance by Your effulgence. This is the supreme gift. We do not need a material donation.
When Dhruva Mahārāja was offered a benediction by the Supreme Personality of Godhead, he replied, "O my Lord, I am fully satisfied. I do not need any material benediction." Similarly, when Prahlāda Mahārāja was offered a benediction by Lord Nṛsiṁhadeva, he also refused to accept it and instead declared that a devotee should not be like a vaṇik, a mercantile man who gives something in exchange for some profit. One who becomes a devotee for some material profit is not a pure devotee. Brāhmaṇas are always enlightened by the Supreme Personality of Godhead within the heart (sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]). And because the brāhmaṇas and Vaiṣṇavas are always directed by the Supreme Personality of Godhead, they are not greedy for material wealth. What is absolutely necessary they possess, but they do not want an expanded kingdom. An example of this was given by Vāmanadeva. Acting as a brahmacārī, Lord Vāmanadeva wanted only three paces of land. Aspiring to possess more and more for personal sense gratification is simply ignorance, and this ignorance is conspicuous by its absence from the heart of a brāhmaṇa or Vaiṣṇava.
TEXT 7
namo brahmaṇya-devāya
rāmāyākuṇṭha-medhase
uttamaśloka-dhuryāya
nyasta-daṇḍārpitāṅghraye
SYNONYMS
namaḥ-we offer our respectful obeisances; brahmaṇya-devāya-unto the Supreme Personality of Godhead, who accepts the brāhmaṇas as His worshipable deity; rāmāya-unto Lord Rāmacandra; akuṇṭha-medhase-whose memory and knowledge are never disturbed by anxiety; uttamaśloka-dhuryāya-the best of very famous persons; nyasta-daṇḍa-arpita-aṅghraye-whose lotus feet are worshiped by sages beyond the jurisdiction of punishment.
O Lord, You are the Supreme Personality of Godhead, who have accepted the brāhmaṇas as Your worshipable deity. Your knowledge and memory are never disturbed by anxiety. You are the chief of all famous persons within this world, and Your lotus feet are worshiped by sages who are beyond the jurisdiction of punishment. O Lord Rāmacandra, let us offer our respectful obeisances unto You.
TEXT 8
kadācil loka-jijñāsur
gūḍho rātryām alakṣitaḥ
caran vāco 'śṛṇod rāmo
bhāryām uddiśya kasyacit
SYNONYMS
kadācit-once upon a time; loka-jijñāsuḥ-desiring to know about the public; gūḍhaḥ-hiding Himself by a disguise; rātryām-at night; alakṣitaḥ-without being identified by anyone else; caran-walking; vācaḥ-speaking; aśṛṇot-heard; rāmaḥ-Lord Rāmacandra; bhāryām-unto His wife; uddiśya-indicating; kasyacit-of someone.
Śukadeva Gosvāmī continued: Once while Lord Rāmacandra was walking at night incognito, hiding Himself by a disguise to find out the people's opinion of Himself, He heard a man speaking unfavorably about His wife, Sītādevī.
TEXT 9
nāhaṁ bibharmi tvāṁ duṣṭām
asatīṁ para-veśma-gām
straiṇo hi bibhṛyāt sītāṁ
rāmo nāhaṁ bhaje punaḥ
SYNONYMS
na-not; aham-I; bibharmi-can maintain; tvām-you; duṣṭām-because you are polluted; asatīm-unchaste; para-veśma-gām-one who has gone to another man's house and committed adultery; straiṇaḥ-a person who is henpecked; hi-indeed; bibhṛyāt-can accept; sītām-even Sītā; rāmaḥ-like Lord Rāmacandra; na-not; aham-I; bhaje-shall accept; punaḥ-again.
[Speaking to his unchaste wife, the man said] You go to another man's house, and therefore you are unchaste and polluted. I shall not maintain you any more. A henpecked husband like Lord Rāma may accept a wife like Sītā, who went to another man's house, but I am not henpecked like Him, and therefore I shall not accept you again.
TEXT 10
iti lokād bahu-mukhād
durārādhyād asaṁvidaḥ
patyā bhītena sā tyaktā
prāptā prācetasāśramam
SYNONYMS
iti-thus; lokāt-from persons; bahu-mukhāt-who can talk nonsensically in various ways; durārādhyāt-whom it is very difficult to stop; asaṁvidaḥ-who are without full knowledge; patyā-by the husband; bhītena-being afraid; sā-mother Sītā; tyaktā-was abandoned; prāptā-went; prācetasa-āśramam-to the hermitage of Prācetasa (Vālmīki Muni).
Śukadeva Gosvāmī said: Men with a poor fund of knowledge and a heinous character speak nonsensically. Fearing such rascals, Lord Rāmacandra abandoned His wife, Sītādevī, although she was pregnant. Thus Sītādevī went to the āśrama of Vālmīki Muni.
TEXT 11
antarvatny āgate kāle
yamau sā suṣuve sutau
kuśo lava iti khyātau
tayoś cakre kriyā muniḥ
SYNONYMS
antarvatnī-the pregnant wife; āgate-arrived; kāle-in due course of time; yamau-twins; sā-Sītādevī; suṣuve-gave birth to; sutau-two sons; kuśaḥ-Kuśa; lavaḥ-Lava; iti-thus; khyātau-celebrated; tayoḥ-of them; cakre-performed; kriyāḥ-the ritualistic ceremonies of birth; muniḥ-the great sage Vālmīki.
When the time came, the pregnant mother Sītādevī gave birth to twin sons, later celebrated as Lava and Kuśa. The ritualistic ceremonies for their birth were performed by Vālmīki Muni.
TEXT 12
aṅgadaś citraketuś ca
lakṣmaṇasyātmajau smṛtau
takṣaḥ puṣkala ity āstāṁ
bharatasya mahīpate
SYNONYMS
aṅgadaḥ-Aṅgada; citraketuḥ-Citraketu; ca-also; lakṣmaṇasya-of Lord Lakṣmaṇa; ātmajau-two sons; smṛtau-were said to be; takṣaḥ-Takṣa; puṣkalaḥ-Puṣkala; iti-thus; āstām-were; bharatasya-of Lord Bharata; mahīpate-O King Parīkṣit.
O Mahārāja Parīkṣit, Lord Lakṣmaṇa had two sons, named Aṅgada and Citraketu, and Lord Bharata also had two sons, named Takṣa and Puṣkala.
TEXTS 13–14
subāhuḥ śrutasenaś ca
śatrughnasya babhūvatuḥ
gandharvān koṭiśo jaghne
bharato vijaye diśām
tadīyaṁ dhanam ānīya
sarvaṁ rājñe nyavedayat
śatrughnaś ca madhoḥ putraṁ
lavaṇaṁ nāma rākṣasam
hatvā madhuvane cakre
mathurāṁ nāma vai purīm
SYNONYMS
subāhuḥ-Subāhu; śrutasenaḥ-Śrutasena; ca-also; śatrughnasya-of Lord Śatrughna; babhūvatuḥ-were born; gandharvān-persons related with the Gandharvas, who are mostly pretenders; koṭiśaḥ-by the tens of millions; jaghne-killed; bharataḥ-Lord Bharata; vijaye-while conquering; diśām-all directions; tadīyam-of the Gandharvas; dhanam-riches; ānīya-bringing; sarvam-everything; rājñe-unto the King (Lord Rāmacandra); nyavedayat-offered; śatrughnaḥ-Śatrughna; ca-and; madhoḥ-of Madhu; putram-the son; lavaṇam-Lavaṇa; nāma-by the name; rākṣasam-a man-eater; hatvā-by killing; madhuvane-in the great forest known as Madhuvana; cakre-constructed; mathurām-Mathurā; nāma-by the name; vai-indeed; purīm-a great town.
Śatrughna had two sons, named Subāhu and Śrutasena. When Lord Bharata went to conquer all directions, He had to kill many millions of Gandharvas, who are generally pretenders. Taking all their wealth, He offered it to Lord Rāmacandra. Śatrughna also killed a Rākṣasa named Lavaṇa, who was the son of Madhu Rākṣasa. Thus He established in the great forest known as Madhuvana the town known as Mathurā.
TEXT 15
munau nikṣipya tanayau
sītā bhartrā vivāsitā
dhyāyantī rāma-caraṇau
vivaraṁ praviveśa ha
SYNONYMS
munau-unto the great sage Vālmīki; nikṣipya-giving in charge; tanayau-the two sons Lava and Kuśa; sītā-mother Sītādevī; bhartrā-by her husband; vivāsitā-banished; dhyāyantī-meditating upon; rāma-caraṇau-the lotus feet of Lord Rāmacandra; vivaram-within the earth; praviveśa-she entered; ha-indeed.
Being forsaken by her husband, Sītādevī entrusted her two sons to the care of Vālmīki Muni. Then, meditating upon the lotus feet of Lord Rāmacandra, she entered into the earth.
It was impossible for Sītādevī to live in separation from Lord Rāmacandra. Therefore, after entrusting her two sons to the care of Vālmīki Muni, she entered into the earth.
TEXT 16
tac chrutvā bhagavān rāmo
rundhann api dhiyā śucaḥ
smaraṁs tasyā guṇāṁs tāṁs tān
nāśaknod roddhum īśvaraḥ
SYNONYMS
tat-this (the news of Sītādevī's entering the earth); śrutvā-hearing; bhagavān-the Supreme Personality of Godhead; rāmaḥ-Lord Rāmacandra; rundhan-trying to reject; api-although; dhiyā-by intelligence; śucaḥ-grief; smaran-remembering; tasyāḥ-of her; guṇān-qualities; tān tān-under different circumstances; na-not; aśaknot-was able; roddhum-to check; īśvaraḥ-although the supreme controller.
After hearing the news of mother Sītā's entering the earth, the Supreme Personality of Godhead was certainly aggrieved. Although He is the Supreme Personality of Godhead, upon remembering the exalted qualities of mother Sītā, He could not check His grief in transcendental love.
Lord Rāmacandra's grief at the news of Sītādevī's entering the earth is not to be considered material. In the spiritual world also there are feelings of separation, but such feelings are considered spiritual bliss. Grief in separation exists even in the Absolute, but such feelings of separation in the spiritual world are transcendentally blissful. Such feelings are a sign of tasya prema-vaśyatva-svabhāva, being under the influence of hlādinī-śakti and being controlled by love. In the material world such feelings of separation are only a perverted reflection.
TEXT 17
strī-puṁ-prasaṅga etādṛk
sarvatra trāsam-āvahaḥ
apīśvarāṇāṁ kim uta
grāmyasya gṛha-cetasaḥ
SYNONYMS
strī-pum-prasaṅgaḥ-attraction between husband and wife, or man and woman; etādṛk-like this; sarvatra-everywhere; trāsam-āvahaḥ-the cause of fear; api-even; īśvarāṇām-of controllers; kim uta-and what to speak of; grāmyasya-of ordinary men of this material world; gṛha-cetasaḥ-who are attached to materialistic household life.
The attraction between man and woman, or male and female, always exists everywhere, making everyone always fearful. Such feelings are present even among the controllers like Brahmā and Lord Śiva and is the cause of fear for them, what to speak of others who are attached to household life in this material world.
As explained above, when the feelings of love and transcendental bliss from the spiritual world are pervertedly reflected in this material world, they are certainly the cause of bondage. As long as men feel attracted to women in this material world and women feel attracted to men, the bondage of repeated birth and death will continue. But in the spiritual world, where there is no fear of birth and death, such feelings of separation are the cause of transcendental bliss. In the absolute reality there are varieties of feeling, but all of them are of the same quality of transcendental bliss.
TEXT 18
tata ūrdhvaṁ brahmacaryaṁ
dhāryann ajuhot prabhuḥ
trayodaśābda-sāhasram
agnihotram akhaṇḍitam
SYNONYMS
tataḥ-thereafter; ūrdhvam-after mother Sītā's going into the earth; brahmacaryam-complete celibacy; dhārayan-observing; ajuhot-performed a ritualistic ceremony and sacrifice; prabhuḥ-Lord Rāmacandra; trayodaśa-abda-sāhasram-for thirteen thousand years; agnihotram-the sacrifice known as Agnihotra-yajña; akhaṇḍitam-without ceasing.
After mother Sītā entered the earth, Lord Rāmacandra observed complete celibacy and performed an uninterrupted Agnihotra-yajña for thirteen thousand years.
TEXT 19
smaratāṁ hṛdi vinyasya
viddhaṁ daṇḍaka-kaṇṭakaiḥ
sva-pāda-pallavaṁ rāma
ātma-jyotir agāt tataḥ
SYNONYMS
smaratām-of persons who always think of Him; hṛdi-in the core of the heart; vinyasya-placing; viddham-pierced; daṇḍaka-kaṇṭakaiḥ-by thorns in the forest of Daṇḍakāraṇya (while Lord Rāmacandra was living there); sva-pāda-pallavam-the petals of Mis lotus feet; rāmaḥ-Lord Rāmacandra; ātma-jyotiḥ-the rays of His bodily luster, known as the brahmajyoti; agāt-entered; tataḥ-beyond the brahmajyoti, or in His own Vaikuṇṭha planet.
After completing the sacrifice, Lord Rāmacandra, whose lotus feet were sometimes pierced by thorns when He lived in Daṇḍakāraṇya, placed those lotus feet in the hearts of those who always think of Him. Then He entered His own abode, the Vaikuṇṭha planet beyond the brahmajyoti.
The lotus feet of the Lord are always a subject matter for meditation for devotees. Sometimes when Lord Rāmacandra wandered in the forest of Daṇḍakāraṇya, thorns pricked His lotus feet. The devotees, upon thinking of this, would faint. The Lord does not feel pain or pleasure from any action or reaction of this material world, but the devotees cannot tolerate even the pricking of the Lord's lotus feet by a thorn. This was the attitude of the gopīs when they thought of Kṛṣṇa wandering in the forest, with pebbles and grains of sand pricking His lotus feet. This tribulation in the heart of a devotee cannot be understood by karmīs, jñānīs or yogīs. The devotees, who could not tolerate even thinking of the Lord's lotus feet being pricked by a thorn, were again put into tribulation by thinking of the Lord's disappearance, for the Lord had to return to His abode after finishing His pastimes in this material world.
The word ātma-jyotiḥ is significant. The brahmajyoti, which is greatly appreciated by jñānīs, or monistic philosophers who desire to enter it for liberation, is nothing but the rays of the Lord's body.
yasya prabhā prabhavato jagad-aṇḍa-koṭi-
koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"I worship Govinda, the primeval Lord, who is endowed with great power. The glowing effulgence of His transcendental form is the impersonal Brahman, which is absolute, complete and unlimited and which displays the varieties of countless planets, with their different opulences, in millions and millions of universes." (Brahma-saṁhitā 5.40) The brahmajyoti is the beginning of the spiritual world, and beyond the brahmajyoti are the Vaikuṇṭha planets. In other words, the brahmajyoti stays outside the Vaikuṇṭha planets, just as the sunshine stays outside the sun. To enter the sun planet, one must go through the sunshine. Similarly, when the Lord or His devotees enter the Vaikuṇṭha planets, they go through the brahmajyoti. The jñānīs, or monistic philosophers, because of their impersonal conception of the Lord, cannot enter the Vaikuṇṭha planets, but they also cannot stay eternally in the brahmajyoti. Thus after some time they fall again to this material world. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ (Bhāg. 10.2.32). The Vaikuṇṭha planets are covered by the brahmajyoti, and therefore one cannot properly understand what those Vaikuṇṭha planets are unless one is a pure devotee.
TEXT 20
nedaṁ yaśo raghupateḥ sura-yācñayātta-
līlā-tanor adhika-sāmya-vimukta-dhāmnaḥ
rakṣo-vadho jaladhi-bandhanam astra-pūgaiḥ
kiṁ tasya śatru-hanane kapayaḥ sahāyāḥ
SYNONYMS
na-not; idam-all these; yaśaḥ-fame; raghu-pateḥ-of Lord Rāmacandra; sura-yācñayā-by the prayers of the demigods; ātta-līlā-tanoḥ-whose spiritual body is always engaged in various pastimes; adhika-sāmya-vimukta-dhāmnaḥ-no one is greater than or equal to Him; rakṣaḥ-vadhaḥ-killing the Rākṣasa (Rāvaṇa); jaladhi-bandhanam-bridging the ocean; astra-pūgaiḥ-with bow and arrows; kim-whether; tasya-His; śatru-hanane-in killing the enemies; kapayaḥ-the monkeys; sahāyāḥ-assistants.
Lord Rāmacandra's reputation for having killed Rāvaṇa with showers of arrows at the request of the demigods and for having built a bridge over the ocean does not constitute the factual glory of the Supreme Personality of Godhead Lord Rāmacandra, whose spiritual body is always engaged in various pastimes. Lord Rāmacandra has no equal or superior, and therefore He had no need to take help from the monkeys to gain victory over Rāvaṇa.
As stated in the Vedas (Śvetāśvatara Upaniṣad 6.8):
na tasya kāryaṁ karaṇaṁ ca vidyate
na tat-samaś cābhyadhikaś ca dṛśyate
parāsya śaktir vividhaiva śrūyate
svābhāvikī jñāna-bala-kriyā ca
"The Supreme Lord has nothing to do, and no one is found to be equal to or greater than Him, for everything is done naturally and systematically by His multifarious energies." The Lord has nothing to do (na tasya kāryaṁ karaṇaṁ ca vidyate); whatever He does is His pastime. The Lord has no duty to perform to oblige anyone. Nonetheless, He appears to act to protect His devotees or kill His enemies. Of course, no one can be the Lord's enemy, since who could be more powerful than the Lord? There is actually no question of anyone's being His enemy, but when the Lord wants to take pleasure in pastimes, He comes down to this material world and acts like a human being, thus showing His wonderful, glorious activities to please the devotees. His devotees always want to see the Lord victorious in varied activities, and therefore, to please Himself and them, the Lord sometimes agrees to act as a human being and perform wonderful, uncommon pastimes for the satisfaction of the devotees.
TEXT 21
yasyāmalaṁ nṛpa-sadaḥsu yaśo 'dhunāpi
gāyanty agha-ghnam ṛṣayo dig-ibhendra-paṭṭam
taṁ nākapāla-vasupāla-kirīṭa-juṣṭa-
pādāmbujaṁ raghupatiṁ śaraṇaṁ prapadye
SYNONYMS
yasya-whose (Lord Rāmacandra's); amalam-spotless, free from material qualities; nṛpa-sadaḥsu-in the assembly of great emperors like Mahārāja Yudhiṣṭhira; yaśaḥ-famous glories; adhunā api-even today; gāyanti-glorify; agha-ghnam-which vanquish all sinful reactions; ṛṣayaḥ-great saintly persons like Mārkaṇḍeya; dik-ibha-indra-paṭṭam-as the ornamental cloth covering the elephant that conquers the directions; tam-that; nāka-pāla-of heavenly demigods; vasu-pāla-of earthly kings; kirīṭa-by the helmets; juṣṭa-are worshiped; pāda-ambujam-whose lotus feet; raghu-patim-unto Lord Rāmacandra; śaraṇam-surrender; prapadye-I offer.
Lord Rāmacandra's spotless name and fame, which vanquish all sinful reactions, are celebrated in all directions, like the ornamental cloth of the victorious elephant that conquers all directions. Great saintly persons like Mārkaṇḍeya Ṛṣi still glorify His characteristics in the assemblies of great emperors like Mahārāja Yudhiṣṭhira. Similarly, all the saintly kings and all the demigods, including Lord Śiva and Lord Brahmā, worship the Lord by bowing down with their helmets. Let me offer my obeisances unto His lotus feet.
TEXT 22
sa yaiḥ spṛṣṭo 'bhidṛṣṭo vā
saṁviṣṭo 'nugato 'pi vā
kosalās te yayuḥ sthānaṁ
yatra gacchanti yoginaḥ
SYNONYMS
saḥ-He, Lord Rāmacandra; yaiḥ-by which persons; spṛṣṭaḥ-touched; abhidṛṣṭaḥ-seen; vā-either; saṁviṣṭaḥ-eating together, lying together; anugataḥ-followed as servants; api vā-even; kosalāḥ-all those inhabitants of Kosala; te-they; yayuḥ-departed; sthānam-to the place; yatra-wherein; gacchanti-they go; yoginaḥ-all the bhakti-yogis.
Lord Rāmacandra returned to His abode, to which bhakti-yogīs are promoted. This is the place to which all the inhabitants of Ayodhyā went after they served the Lord in His manifest pastimes by offering Him obeisances, touching His lotus feet, fully observing Him as a fatherlike King, sitting or lying down with Him like equals, or even just accompanying Him.
The Lord says in Bhagavad-gītā (4.9):
janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna
"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." Here this is confirmed. All the inhabitants of Ayodhyā who saw Lord Rāmacandra as citizens, served Him as servants, sat and talked with Him as friends or were somehow or other present during His reign went back home, back to Godhead. After giving up the body, the devotee who becomes perfect in devotional service enters that particular universe where Lord Rāmacandra or Lord Kṛṣṇa is engaged in His pastimes. Then, after being trained to serve the Lord in various capacities in that prakaṭa-līlā, the devotee is finally promoted to sanātana-dhāma, the supreme abode in the spiritual world. This sanātana-dhāma is also mentioned in Bhagavad-gītā (paras tasmāt tu bhāvo 'nyo'vyakto'vyaktāt sanātanaḥ [Bg. 8.20]). One who enters the transcendental pastimes of the Lord is called nitya-līlā-praviṣṭa. To understand clearly why Lord Rāmacandra returned, it is mentioned herewith that the Lord went to that particular place where the bhakti-yogīs go. The impersonalists misunderstand the statements of Śrīmad-Bhāgavatam to mean that the Lord entered His own effulgence and therefore become impersonal. But the Lord is a person, and His devotees are persons. Indeed, the living entities, like the Lord, were persons in the past, they are persons in the present, and they will continue to be persons even after giving up the body. This is also confirmed in Bhagavad-gītā.
TEXT 23
puruṣo rāma-caritaṁ
śravaṇair upadhārayan
ānṛśaṁsya-paro rājan
karma-bandhair vimucyate
SYNONYMS
puruṣaḥ-any person; rāma-caritam-the narration concerning the activities of the Supreme Personality of Godhead Lord Rāmacandra; śravaṇaiḥ-by aural reception; upadhārayan-simply by this process of hearing; ānṛśaṁsya-paraḥ-becomes completely free from envy; rājan-O King Parīkṣit; karma-bandhaiḥ-by the bondage of fruitive activities; vimucyate-one becomes liberated.
O King Parīkṣit, anyone who aurally receives the narrations concerning the characteristics of Lord Rāmacandra's pastimes will ultimately be freed from the disease of envy and thus be liberated from the bondage of fruitive activities.
Here in this material world, everyone is envious of someone else. Even in religious life, it is sometimes found that if one devotee has advanced in spiritual activities, other devotees are envious of him. Such envious devotees are not completely freed from the bondage of birth and death. As long as one is not completely free from the cause of birth and death, one cannot enter the sanātana-dhāma or the eternal pastimes of the Lord. One becomes envious because of being influenced by the designations of the body, but the liberated devotee has nothing to do with the body, and therefore he is completely on the transcendental platform. A devotee is never envious of anyone, even his enemy. Because the devotee knows that the Lord is his supreme protector, he thinks, "What harm can the so-called enemy do?" Thus a devotee is confident about his protection. The Lord says, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: [Bg. 4.11] "According to the proportion of one's surrender unto Me, I respond accordingly." A devotee must therefore be completely free from envy, especially of other devotees. To envy other devotees is a great offense, a vaiṣṇava-aparādha. A devotee who constantly engages in hearing and chanting (śravaṇa-kīrtana) is certainly freed from the disease of envy, and thus he becomes eligible to go back home, back to Godhead.
TEXT 24
śrī-rājovāca
kathaṁ sa bhagavān rāmo
bhrātṝn vā svayam ātmanaḥ
tasmin vā te 'nvavartanta
prajāḥ paurāś ca īśvare
SYNONYMS
śrī-rājā uvāca-Mahārāja Parīkṣit inquired; katham-how; saḥ-He, the Lord; bhagavān-the Supreme Personality of Godhead; rāmaḥ-Lord Rāmacandra; bhrātṝn-unto the brothers (Lakṣmaṇa, Bharata and Śatrughna); vā-either; svayam-personally; ātmanaḥ-expansions of His person; tasmin-unto the Lord; vā-either; te-they (all the inhabitants and the brothers); anvavartanta-behaved; prajāḥ-all the inhabitants; paurāḥ-the citizens; ca-and; īśvare-unto the Supreme Lord.
Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī: How did the Lord conduct Himself, and how did He behave in relationship with His brothers, who were expansions of His own self? And how did His brothers and the inhabitants of Ayodhyā treat Him?
TEXT 25
śrī-bādarāyaṇir uvāca
athādiśad dig-vijaye
bhrātṝṁs tri-bhuvaneśvaraḥ
ātmānaṁ darśayan svānāṁ
purīm aikṣata sānugaḥ
SYNONYMS
śrī-bādarāyaṇiḥ uvāca-Śrī Śukadeva Gosvāmī said; atha-hereafter (when the Lord accepted the throne on the request of Bharata); ādiśat-ordered; dik-vijaye-to conquer all the world; bhrātṝn-His younger brothers; tri-bhuvana-īśvaraḥ-the Lord of the universe; ātmānam-personally, Himself; darśayan-giving audience; svānām-to the family members and the citizens; purīm-the city; aikṣata-supervised; sa-anugaḥ-with other assistants.
Śukadeva Gosvāmī replied: After accepting the throne of the government by the fervent request of His younger brother Bharata, Lord Rāmacandra ordered His younger brothers to go out and conquer the entire world, while He personally remained in the capital to give audience to all the citizens and residents of the palace and supervise the governmental affairs with His other assistants.
The Supreme Personality of Godhead does not allow any of His devotees or assistants to be engaged in sense gratification. The younger brothers of Lord Rāmacandra were at home enjoying the personal presence of the Supreme Personality of Godhead, but the Lord ordered Them to go out and achieve victory all over the world. It was the custom (and this custom, in some places, is still current) that all other kings would have to accept the supremacy of the emperor. If the king of a small state did not accept the emperor's supremacy, there would be a fight, and the king of the small state would be obliged to accept the emperor as supreme; otherwise, it would not be possible for the emperor to rule the country.
Lord Rāmacandra showed His favor to His brothers by ordering Them to go out. Many of the Lord's devotees residing in Vṛndāvana have taken the vow not to leave Vṛndāvana to preach Kṛṣṇa consciousness. But the Lord says that Kṛṣṇa consciousness should be spread all over the world, in every village and every town. This is the open order of Lord Caitanya Mahāprabhu.
pṛthivīte āche yata nagarādi grāma
sarvatra pracāra haibe mora nāma
A pure devotee, therefore, must execute the order of the Lord and must not gratify his senses by remaining stagnant in one place, falsely proud, thinking that because he does not leave Vṛndāvana but chants in a solitary place he has become a great devotee. A devotee must carry out the order of the Supreme Personality of Godhead. Caitanya Mahāprabhu said, yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa [Cc. Madhya 7.128]. Every devotee, therefore, should spread Kṛṣṇa consciousness by preaching, asking whomever he meets to accept the order of the Supreme Personality of Godhead. The Lord says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "Abandon all varieties of religion and just surrender unto Me." This is the order of the Lord, who speaks as the supreme emperor. Everyone should be induced to accept this order, for this is victory (dig-vijaya). And it is the duty of the soldier, the devotee, to impress upon everyone this philosophy of life.
Of course, those who are kaniṣṭha-adhikārīs do not preach, but the Lord shows mercy to them also, as He did by staying personally in Ayodhyā to give audience to the people in general. One should not mistakenly think that the Lord asked His younger brothers to leave Ayodhyā because He especially favored the citizens. The Lord is merciful to everyone, and He knows how to show His favor to each individual person according to his capacity. One who abides by the order of the Lord is a pure devotee.
TEXT 26
āsikta-mārgāṁ gandhodaiḥ
kariṇāṁ mada-śīkaraiḥ
svāminaṁ prāptam ālokya
mattāṁ vā sutarām iva
SYNONYMS
āsikta-mārgām-the streets were sprinkled; gandha-udaiḥ-with perfumed water; kariṇām-of elephants; mada-śīkaraiḥ-with particles of perfumed liquor; svāminam-the master or proprietor; prāptam-present; ālokya-seeing personally; mattām-very opulent; vā-either; sutarām-highly; iva-as if.
During the reign of Lord Rāmacandra, the streets of the capital, Ayodhyā, were sprinkled with perfumed water and drops of perfumed liquor, thrown about by elephants from their trunks. When the citizens saw the Lord personally supervising the affairs of the city in such opulence, they appreciated this opulence very much.
We have simply heard about the opulence of Rāma-rājya during the reign of Lord Rāmacandra. Now, here is one example of the opulence of the Lord's kingdom. The streets of Ayodhyā were not only cleaned but also sprinkled with perfumed water and drops of perfumed liquor, which were distributed by elephants through their trunks. There was no need of sprinkling machines, for the elephant has a natural ability to suck water through its trunk and again throw it out in a shower. We can understand the opulence of the city from this one example: it was actually sprinkled with perfumed water. Moreover, the citizens had the opportunity to see the Lord personally supervising the affairs of the state. He was not a sleeping monarch, as we can understand from His activities in sending His brothers to see to affairs outside the capital and punish anyone who did not obey the emperor's orders. This is called dig-vijaya. The citizens were all given facilities for peaceful life, and they were also qualified with appropriate attributes according to varṇāśrama. As we have seen from the previous chapter, varṇāśrama-guṇānvitāḥ: the citizens were trained according to the varṇāśrama system. A class of men were brāhmaṇas, a class of men were kṣatriyas, a class were vaiśyas, and a class were śūdras. Without this scientific division, there can be no question of good citizenship. The King, being magnanimous and perfect in His duty, performed many sacrifices and treated the citizens as His sons, and the citizens, being trained in the varṇāśrama system, were obedient and perfectly ordered. The entire monarchy was so opulent and peaceful that the government was even able to sprinkle the street with perfumed water, what to speak of other management. Since the city was sprinkled with perfumed water, we can simply imagine how opulent it was in other respects. Why should the citizens not have felt happy during the reign of Lord Rāmacandra.
TEXT 27
prāsāda-gopura-sabhā-
caitya-deva-gṛhādiṣu
vinyasta-hema-kalaśaiḥ
patākābhiś ca maṇḍitām
SYNONYMS
prāsāda-in palaces; gopura-palace gates; sabhā-assembly houses; caitya-raised platforms; deva-gṛha-temples wherein deities are worshiped; ādiṣu-and so on; vinyasta-placed; hema-kalaśaiḥ-with golden waterpots; patākābhiḥ-by flags; ca-also; maṇḍitām-bedecked.
The palaces, the palace gates, the assembly houses, the platforms for meeting places, the temples and all such places were decorated with golden waterpots and bedecked with various types of flags.
TEXT 28
pūgaiḥ savṛntai rambhābhiḥ
paṭṭikābhiḥ suvāsasām
ādarśair aṁśukaiḥ sragbhiḥ
kṛta-kautuka-toraṇām
SYNONYMS
pūgaiḥ-by trees of betel nut; sa-vṛntaiḥ-with bunches of flowers and fruits; rambhābhiḥ-with banana trees; paṭṭikābhiḥ-with flags; su-vāsasām-decorated with colorful cloth; ādarśaiḥ-with mirrors; aṁśukaiḥ-with cloths; sragbhiḥ-with garlands; kṛta-kautuka-made auspicious; toraṇām-possessing reception gates.
Wherever Lord Rāmacandra visited, auspicious welcome gates were constructed, with banana trees and betel nut trees, full of flowers and fruits. The gates were decorated with various flags made of colorful cloth and with tapestries, mirrors and garlands.
TEXT 29
tam upeyus tatra tatra
paurā arhaṇa-pāṇayaḥ
āśiṣo yuyujur deva
pāhīmāṁ prāk tvayoddhṛtām
SYNONYMS
tam-unto Him, Lord Rāmacandra; upeyuḥ-approached; tatra tatra-wherever He visited; paurāḥ-the inhabitants of the neighborhood; arhaṇa-pāṇayaḥ-carrying paraphernalia to worship the Lord; āśiṣaḥ-blessings from the Lord; yuyujuḥ-came down; deva-O my Lord; pāhi-just maintain; imām-this land; prāk-as before; tvayā-by You; uddhṛtām-rescued (from the bottom of the sea in Your incarnation as Varāha).
Wherever Lord Rāmacandra visited, the people approached Him with paraphernalia of worship and begged the Lord's blessings. "O Lord," they said, "as You rescued the earth from the bottom of the sea in Your incarnation as a boar, may You now maintain it. Thus we beg Your blessings."
TEXT 30
tataḥ prajā vīkṣya patiṁ cirāgataṁ
didṛkṣayotsṛṣṭa-gṛhāḥ striyo narāḥ
āruhya harmyāṇy aravinda-locanam
atṛpta-netrāḥ kusumair avākiran
SYNONYMS
tataḥ-thereafter; prajāḥ-the citizens; vīkṣya-by seeing; patim-the King; cira-āgatam-returned after a long time; didṛkṣayā-desiring to see; utsṛṣṭa-gṛhāḥ-vacating their respective residences; striyaḥ-the women; narāḥ-the men; āruhya-getting on top of; harmyāṇi-great palaces; aravinda-locanam-Lord Rāmacandra, whose eyes are like the petals of a lotus; atṛpta-netrāḥ-whose eyes were not fully satisfied; kusumaiḥ-by flowers; avākiran-showered the Lord.
Thereafter, not having seen the Lord for a long time, the citizens, both men and women, being very eager to see Him, left their homes and got up on the roofs of the palaces. Being incompletely satiated with seeing the face of the lotus-eyed Lord Rāmacandra, they showered flowers upon Him.
TEXTS 31–34
atha praviṣṭaḥ sva-gṛhaṁ
juṣṭaṁ svaiḥ pūrva-rājabhiḥ
anantākhila-koṣāḍhyam
anarghyoruparicchadam
vidrumodumbara-dvārair
vaidūrya-stambha-paṅktibhiḥ
sthalair mārakataiḥ svacchair
bhrājat-sphaṭika-bhittibhiḥ
citra-sragbhiḥ paṭṭikābhir
vāso-maṇi-gaṇāṁśukaiḥ
muktā-phalaiś cid-ullāsaiḥ
kānta-kāmopapattibhiḥ
dhūpa-dīpaiḥ surabhibhir
maṇḍitaṁ puṣpa-maṇḍanaiḥ
strī-pumbhiḥ sura-saṅkāśair
juṣṭaṁ bhūṣaṇa-bhūṣaṇaiḥ
SYNONYMS
atha-thereafter; praviṣṭaḥ-He entered; sva-gṛham-His own palace; juṣṭam-occupied; svaiḥ-by His own family members; pūrva-rājabhiḥ-by the previous members of the royal family; ananta-unlimited; akhila-everywhere; koṣa-treasury; āḍhyam-prosperous; anarghya-priceless; uru-high; paricchadam-paraphernalia; vidruma-of coral; udumbara-dvāraiḥ-with the two sides of the doors; vaidūrya-stambha-with pillars of vaidūrya-maṇi; paṅktibhiḥ-in a line; sthalaiḥ-with floors; mārakataiḥ-made of marakata stone; svacchaiḥ-very cleanly polished; bhrājat-dazzling; sphaṭika-marble; bhittibhiḥ-foundations; citra-sragbhiḥ-with varieties of flower garlands; paṭṭikābhiḥ-with flags; vāsaḥ-clothing; maṇi-gaṇa-aṁśukaiḥ-by various effulgent and valuable stones; muktā-phalaiḥ-with pearls; cit-ullāsaiḥ-increasing celestial pleasure; kānta-kāma-fulfilling one's desires; upapattibhiḥ-by such paraphernalia; dhūpa-dīpaiḥ-with incense and lamps; surabhibhiḥ-very fragrant; maṇḍitam-decorated; puṣpa-maṇḍanaiḥ-by bunches of various flowers; strī-pumbhiḥ-by men and women; sura-saṅkāśaiḥ-appearing like the demigods; juṣṭam-full of; bhūṣaṇa-bhūṣaṇaiḥ-whose bodies beautified their ornaments.
Thereafter, Lord Rāmacandra entered the palace of His forefathers. Within the palace were various treasures and valuable wardrobes. The sitting places on the two sides of the entrance door were made of coral, the yards were surrounded by pillars of vaidūrya-maṇi, the floor was made of highly polished marakata-maṇi, and the foundation was made of marble. The entire palace was decorated with flags and garlands and bedecked with valuable stones, shining with a celestial effulgence. The palace was fully decorated with pearls and surrounded by lamps and incense. The men and women within the palace all resembled demigods and were decorated with various ornaments, which seemed beautiful because of being placed on their bodies.
TEXT 35
tasmin sa bhagavān rāmaḥ
snigdhayā priyayeṣṭayā
reme svārāma-dhīrāṇām
ṛṣabhaḥ sītayā kila
SYNONYMS
tasmin-in that celestial palace; saḥ-He; bhagavān-the Supreme Personality of Godhead; rāmaḥ-Lord Rāmacandra; snigdhayā-always pleased by her behavior; priyayā iṣṭayā-with His dearmost wife; reme-enjoyed; sva-ārāma-personal pleasure; dhīrāṇām-of the greatest learned persons; ṛṣabhaḥ-the chief; sītayā-with mother Sītā; kila-indeed.
Lord Rāmacandra, the Supreme Personality of Godhead, chief of the best learned scholars, resided in that palace with His pleasure potency, mother Sītā, and enjoyed complete peace.
TEXT 36
bubhuje ca yathā-kālaṁ
kāmān dharmam apīḍayan
varṣa-pūgān bahūn nṝṇām
abhidhyātāṅghri-pallavaḥ
SYNONYMS
bubhuje-He enjoyed; ca-also; yathā-kālam-as long as required; kāmān-all enjoyment; dharmam-religious principles; apīḍayan-without transgressing; varṣa-pūgān-duration of years; bahūn-many; nṝṇām-of the people in general; abhidhyāta-being meditated upon; aṅghri-pallavaḥ-His lotus feet.
Without transgressing the religious principles, Lord Rāmacandra, whose lotus feet are worshiped by devotees in meditation, enjoyed with all the paraphernalia of transcendental pleasure for as long as needed.
Thus end the Bhaktivedanta purports of the Ninth Canto, Eleventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Lord Rāmacandra Rules the World."
Chapter Twelve
The Dynasty of Kuśa, the Son of Lord Rāmacandra
This chapter describes the dynasty of Kuśa, the son of Lord Rāmacandra. The members of this dynasty are descendants of Saśāda, the son of Mahārāja Ikṣvāku.
Following in the genealogical table of Lord Rāmacandra's dynasty, Kuśa, the Lord's son, was followed consecutively by Atithi, Niṣadha, Nabha, Puṇḍarīka, Kṣemadhanvā, Devānīka, Anīha, Pāriyātra, Balasthala, Vajranābha, Sagaṇa and Vidhṛti. These personalities ruled the world. From Vidhṛti came Hiraṇyanābha, who later became the disciple of Jaimini and propounded the system of mystic yoga in which Yājñavalkya was initiated. Following in this dynasty were Puṣpa, Dhruvasandhi, Sudarśana, Agnivarṇa, Śīghra and Maru. Maru attained full perfection in the practice of yoga, and he still lives in the village of Kalāpa. At the end of this age of Kali, he will revive the dynasty of the sun-god. Next in the dynasty were Prasuśruta, Sandhi, Amarṣaṇa, Mahasvān, Viśvabāhu, Prasenajit, Takṣaka and Bṛhadbala, who was later killed by Abhimanyu. Śukadeva Gosvāmī said that these were all kings who had passed away. The future descendants of Bṛhadbala will be Bṛhadraṇa, Ūrukriya, Vatsavṛddha, Prativyoma, Bhānu, Divāka, Sahadeva, Bṛhadaśva, Bhānumān, Pratīkāśva, Supratīka, Marudeva, Sunakṣatra, Puṣkara, Antarikṣa, Sutapā, Amitrajit, Bṛhadrāja, Barhi, Kṛtañjaya, Raṇañjaya, Sañjaya, Śākya, Śuddhoda, Lāṅgala, Prasenajit, Kṣudraka, Raṇaka, Suratha and Sumitra. All of them will become kings one after another. Sumitra, coming in this age of Kali, will be the last king in the Ikṣvāku dynasty; after him, the dynasty will be extinguished.
TEXT 1
śrī-śuka uvāca
kuśasya cātithis tasmān
niṣadhas tat-suto nabhaḥ
puṇḍarīko 'tha tat-putraḥ
kṣemadhanvābhavat tataḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; kuśasya-of Kuśa, the son of Lord Rāmacandra; ca-also; atithiḥ-Atithi; tasmāt-from him; niṣadhaḥ-Niṣadha; tat-sutaḥ-his son; nabhaḥ-Nabha; puṇḍarīkaḥ-Puṇḍarīka; atha-thereafter; tat-putraḥ-his son; kṣemadhanvā-Kṣemadhanvā; abhavat-became; tataḥ-thereafter.
Śukadeva Gosvāmī said: The son of Rāmacandra was Kuśa, the son of Kuśa was Atithi, the son of Atithi was Niṣadha, and the son of Niṣadha was Nabha. The son of Nabha was Puṇḍarīka, and from Puṇḍarīka came a son named Kṣemadhanvā.
TEXT 2
devānīkas tato 'nīhaḥ
pāriyātro 'tha tat-sutaḥ
tato balasthalas tasmād
vajranābho 'rka-sambhavaḥ
SYNONYMS
devānīkaḥ-Devānīka; tataḥ-from Kṣemadhanvā; anīhaḥ-from Devānīka came the son named Anīha; pāriyātraḥ-Pāriyātra; atha-thereafter; tat-sutaḥ-the son of Anīha; tataḥ-from Pāriyātra; balasthalaḥ-Balasthala; tasmāt-from Balasthala; vajranābhaḥ-Vajranābha; arka-sambhavaḥ-derived from the sun-god.
The son of Kṣemadhanvā was Devānīka, Devānīka's son was Anīha, Anīha's son was Pāriyātra, and Pāriyātra's son was Balasthala. The son of Balasthala was Vajranābha, who was said to have been born from the effulgence of the sun-god.
TEXTS 3–4
sagaṇas tat-sutas tasmād
vidhṛtiś cābhavat sutaḥ
tato hiraṇyanābho 'bhūd
yogācāryas tu jaimineḥ
śiṣyaḥ kauśalya ādhyātmaṁ
yājñavalkyo 'dhyagād yataḥ
yogaṁ mahodayam ṛṣir
hṛdaya-granthi-bhedakam
SYNONYMS
sagaṇaḥ-Sagaṇa; tat-this (Vajranābha's); sutaḥ-son; tasmāt-from him; vidhṛtiḥ-Vidhṛti; ca-also; abhavat-was born; sutaḥ-his son; tataḥ-from him; hiraṇyanābhaḥ-Hiraṇyanābha; abhūt-became; yoga-ācāryaḥ-the propounder of the philosophy of yoga; tu-but; jaimineḥ-because of accepting Jaimini as his spiritual master; śiṣyaḥ-disciple; kauśalyaḥ-Kauśalya; ādhyātmam-spiritual; yājñavalkyaḥ-Yājñavalkya; adhyagāt-studied; yataḥ-from him (Hiraṇyanābha); yogam-the mystic performances; mahā-udayam-highly elevated; ṛṣiḥ-Yājñavalkya Ṛṣi; hṛdaya-granthi-bhedakam-mystic yoga, which can loosen the knots of material attachment in the heart.
The son of Vajranābha was Sagaṇa, and his son was Vidhṛti. The son of Vidhṛti was Hiraṇyanābha, who became a disciple of Jaimini and became a great ācārya of mystic yoga. It is from Hiraṇyanābha that the great saint Yājñavalkya learned the highly elevated system of mystic yoga known as ādhyātma-yoga, which can loosen the knots of material attachment in the heart.
TEXT 5
puṣpo hiraṇyanābhasya
dhruvasandhis tato 'bhavat
sudarśano 'thāgnivarṇaḥ
śīghras tasya maruḥ sutaḥ
SYNONYMS
puṣpaḥ-Puṣpa; hiraṇyanābhasya-the son of Hiraṇyanābha; dhruvasandhiḥ-Dhruvasandhi; tataḥ-from him; abhavat-was born; sudarśanaḥ-from Dhruvasandhi, Sudarśana was born; atha-thereafter; agnivarṇaḥ-Agnivarṇa, the son of Sudarśana; śīghraḥ-Śīghra; tasya-his (Agnivarṇa's); maruḥ-Maru; sutaḥ-son.
The son of Hiraṇyanābha was Puṣpa, and the son of Puṣpa was Dhruvasandhi. The son of Dhruvasandhi was Sudarśana, whose son was Agnivarṇa. The son of Agnivarṇa was named Śīghra, and his son was Maru.
TEXT 6
so 'sāv āste yoga-siddhaḥ
kalāpa-grāmam āsthitaḥ
kaler ante sūrya-vaṁśaṁ
naṣṭaṁ bhāvayitā punaḥ
SYNONYMS
saḥ-he; asau-the personality known as Maru; āste-still existing; yoga-siddhaḥ-perfection in the power of mystic yoga; kalāpa-grāmam-the place named Kalāpa-grāma; āsthitaḥ-he is still living there; kaleḥ-of this Kali-yuga; ante-at the end; sūrya-vaṁśam-the descendants of the sun-god; naṣṭam-after being lost; bhāvayitā-Maru will begin by begetting a son; punaḥ-again.
Having achieved perfection in the power of mystic yoga, Maru still lives in a place known as Kalāpa-grāma. At the end of Kali-yuga, he will revive the lost Sūrya dynasty by begetting a son.
At least five thousand years ago, Śrīla Śukadeva Gosvāmī ascertained the existence of Maru in Kalāpa-grāma and said that Maru, having achieved a yoga-siddha body, would continue to exist until the end of Kali-yuga, which is calculated to continue for 432,000 years. Such is the perfection of mystic power. By controlling the breath, the perfect yogī can continue his life for as long as he likes. Sometimes we hear from the Vedic literature that some personalities from the Vedic age, such as Vyāsadeva and Aśvatthāmā, are still living. Here we understand that Maru is also still living. We are sometimes surprised that a mortal body can live for such a long time. The explanation of this longevity is given here by the word yoga-siddha. If one becomes perfect in the practice of yoga, he can live as long as he likes. The demonstration of some trifling yoga-siddha does not constitute perfection. Here is a factual example of perfection: a yoga-siddha can live as long as he likes.
TEXT 7
tasmāt prasuśrutas tasya
sandhis tasyāpy amarṣaṇaḥ
mahasvāṁs tat-sutas tasmād
viśvabāhur ajāyata
SYNONYMS
tasmāt-from Maru; prasuśrutaḥ-Prasuśruta, his son; tasya-of Prasuśruta; sandhiḥ-a son named Sandhi; tasya-his (Sandhi's); api-also; amarṣaṇaḥ-a son named Amarṣaṇa; mahasvān-the son of Amarṣaṇa; tat-his; sutaḥ-son; tasmāt-from him (Mahasvān); viśvabāhuḥ-Viśvabāhu; ajāyata-took birth.
From Maru was born a son named Prasuśruta, from Prasuśruta came Sandhi, from Sandhi came Amarṣaṇa, and from Amarṣaṇa a son named Mahasvān. From Mahasvān, Viśvabāhu took his birth.
TEXT 8
tataḥ prasenajit tasmāt
takṣako bhavitā punaḥ
tato bṛhadbalo yas tu
pitrā te samare hataḥ
SYNONYMS
tataḥ-from Viśvabāhu; prasenajit-a son named Prasenajit was born; tasmāt-from him; takṣakaḥ-Takṣaka; bhavitā-would take birth; punaḥ-again; tataḥ-from him; bṛhadbalaḥ-a son named Bṛhadbala; yaḥ-he who; tu-but; pitrā-by father; te-your; samare-in the fight; hataḥ-killed.
From Viśvabāhu came a son named Prasenajit, from Prasenajit came Takṣaka, and from Takṣaka came Bṛhadbala, who was killed in a fight by your father.
TEXT 9
ete hīkṣvāku-bhūpālā
atītāḥ śṛṇv anāgatān
bṛhadbalasya bhavitā
putro nāmnā bṛhadraṇaḥ
SYNONYMS
ete-all of them; hi-indeed; ikṣvāku-bhūpālāḥ-kings in the dynasty of Ikṣvāku; atītāḥ-all of them are dead and gone; śṛṇu-just hear; anāgatān-those who will come in the future; bṛhadbalasya-of Bṛhadbala; bhavitā-there will be; putraḥ-a son; nāmnā-by the name; bṛhadraṇaḥ-Bṛhadraṇa.
All these kings in the dynasty of Ikṣvāku have passed away. Now please listen as I describe the kings who will be born in the future. From Bṛhadbala will come Bṛhadraṇa.
TEXT 10
ūrukriyaḥ sutas tasya
vatsavṛddho bhaviṣyati
prativyomas tato bhānur
divāko vāhinī-patiḥ
SYNONYMS
ūrukriyaḥ-Ūrukriya; sutaḥ-son; tasya-of Ūrukriya; vatsavṛddhaḥ-Vatsavṛddha; bhaviṣyati-will take birth; prativyomaḥ-Prativyoma; tataḥ-from Vatsavṛddha; bhānuḥ-(from Prativyoma) a son named Bhānu; divākaḥ-from Bhānu a son named Divāka; vāhinī-patiḥ-a great commander of soldiers.
The son of Bṛhadraṇa will be Ūrukriya, who will have a son named Vatsavṛddha. Vatsavṛddha will have a son named Prativyoma, and Prativyoma will have a son named Bhānu, from whom Divāka, a great commander of soldiers, will take birth.
TEXT 11
sahadevas tato vīro
bṛhadaśvo 'tha bhānumān
pratīkāśvo bhānumataḥ
supratīko 'tha tat-sutaḥ
SYNONYMS
sahadevaḥ-Sahadeva; tataḥ-from Divāka; vīraḥ-a great hero; bṛhadaśvaḥ-Bṛhadaśva; atha-from him; bhānumān-Bhānumān; pratīkāśvaḥ-Pratīkāśva; bhānumataḥ-from Bhānumān; supratīkaḥ-Supratīka; atha-thereafter; tat-sutaḥ-the son of Pratīkāśva.
Thereafter, from Divāka will come a son named Sahadeva, and from Sahadeva a great hero named Bṛhadaśva. From Bṛhadaśva will come Bhānumān, and from Bhānumān will come Pratīkāśva. The son of Pratīkāśva will be Supratīka.
TEXT 12
bhavitā marudevo 'tha
sunakṣatro 'tha puṣkaraḥ
tasyāntarikṣas tat-putraḥ
sutapās tad amitrajit
SYNONYMS
bhavitā-will be born; marudevaḥ-Marudeva; atha-thereafter; sunakṣatraḥ-Sunakṣatra; atha-thereafter; puṣkaraḥ-Puṣkara, a son of Sunakṣatra; tasya-of Puṣkara; antarikṣaḥ-Antarikṣa; tat-putraḥ-his son; sutapāḥ-Sutapā; tat-from him; amitrajit-a son named Amitrajit.
Thereafter, from Supratīka will come Marudeva; from Marudeva, Sunakṣatra; from Sunakṣatra, Puṣkara; and from Puṣkara, Antarikṣa. The son of Antarikṣa will be Sutapā, and his son will be Amitrajit.
TEXT 13
bṛhadrājas tu tasyāpi
barhis tasmāt kṛtañjayaḥ
raṇañjayas tasya sutaḥ
sañjayo bhavitā tataḥ
SYNONYMS
bṛhadrājaḥ-Bṛhadrāja; tu-but; tasya api-of Amitrajit; barhiḥ-Barhi; tasmāt-from Barhi; kṛtañjayaḥ-Kṛtañjaya; raṇañjayaḥ-Raṇañjaya; tasya-of Kṛtañjaya; sutaḥ-son; sañjayaḥ-Sañjaya; bhavitā-will take birth; tataḥ-from Raṇañjaya.
From Amitrajit will come a son named Bṛhadrāja, from Bṛhadrāja will come Barhi, and from Barhi will come Kṛtañjaya. The son of Kṛtañjaya will be known as Raṇañjaya, and from him will come a son named Sañjaya.
TEXT 14
tasmāc chākyo 'tha śuddhodo
lāṅgalas tat-sutaḥ smṛtaḥ
tataḥ prasenajit tasmāt
kṣudrako bhavitā tataḥ
SYNONYMS
tasmāt-from Sañjaya; śākyaḥ-Śākya; atha-thereafter; śuddhodaḥ-Śuddhoda; lāṅgalaḥ-Lāṅgala; tat-sutaḥ-the son of Śuddhoda; smṛtaḥ-is well known; tataḥ-from him; prasenajit-Prasenajit; tasmāt-from Prasenajit; kṣudrakaḥ-Kṣudraka; bhavitā-will take birth; tataḥ-thereafter.
From Sañjaya will come Śākya, from Śākya will come Śuddhoda, and from Śuddhoda will come Lāṅgala. From Lāṅgala will come Prasenajit, and from Prasenajit, Kṣudraka.
TEXT 15
raṇako bhavitā tasmāt
surathas tanayas tataḥ
sumitro nāma niṣṭhānta
ete bārhadbalānvayāḥ
SYNONYMS
raṇakaḥ-Raṇaka; bhavitā-will take birth; tasmāt-from Kṣudraka; surathaḥ-Suratha; tanayaḥ-the son; tataḥ-thereafter; sumitraḥ-Sumitra, the son of Suratha; nāma-by the name; niṣṭha-antaḥ-the end of the dynasty; ete-all the above-mentioned kings; bārhadbala-anvayāḥ-in the dynasty of King Bṛhadbala.
From Kṣudraka will come Raṇaka, from Raṇaka will come Suratha, and from Suratha will come Sumitra, ending the dynasty. This is a description of the dynasty of Bṛhadbala.
TEXT 16
ikṣvākūṇām ayaṁ vaṁśaḥ
sumitrānto bhaviṣyati
yatas taṁ prāpya rājānaṁ
saṁsthāṁ prāpsyati vai kalau
SYNONYMS
ikṣvākūṇām-of the dynasty of King Ikṣvāku; ayam-this (what has been described); vaṁśaḥ-descendants; sumitra-antaḥ-Sumitra being the last king of this dynasty; bhaviṣyati-will appear in the future, while the Kali-yuga still continues; yataḥ-because; tam-him, Mahārāja Sumitra; prāpya-getting; rājānam-as a king in that dynasty; saṁsthām-culmination; prāpsyati-gets; vai-indeed; kalau-at the end of Kali-yuga.
The last king in the dynasty of Ikṣvāku will be Sumitra; after Sumitra there will be no more sons in the dynasty of the sun-god, and thus the dynasty will end.
Thus end the Bhaktivedanta purports of the Ninth Canto, Twelfth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Dynasty of Kuśa, the Son of Lord Rāmacandra."
Chapter Thirteen
The Dynasty of Mahārāja Nimi
This chapter describes the dynasty in which the great and learned scholar Janaka was born. This is the dynasty of Mahārāja Nimi, who is said to have been the son of Ikṣvāku.
When Mahārāja Nimi began performing great sacrifices, he appointed Vasiṣṭha to be chief priest, but Vasiṣṭha refused, for he had already agreed to be priest in performing a yajña for Lord Indra. Vasiṣṭha therefore requested Mahārāja Nimi to wait until Lord Indra's sacrifice was finished, but Mahārāja Nimi did not wait. He thought, "Life is very short, so there is no need to wait." He therefore appointed another priest to perform the yajña. Vasiṣṭha was very angry at King Nimi and cursed him, saying, "May your body fall down." Cursed in that way, Mahārāja Nimi also became very angry, and he retaliated by saying, "May your body also fall down." As a result of this cursing and countercursing, both of them died. After this incident, Vasiṣṭha took birth again, begotten by Mitra and Varuṇa, who were agitated by Urvaśī.
The priests who were engaged in the sacrifice for King Nimi preserved Nimi's body in fragrant chemicals. When the sacrifice was over, the priests prayed for Nimi's life to all the demigods who had come to the arena of yajña, but Mahārāja Nimi refused to take birth again in a material body because he considered the material body obnoxious. The great sages then churned Nimi's body, and as a result of this churning, Janaka was born.
The son of Janaka was Udāvasu, and the son of Udāvasu was Nandivardhana. The son of Nandivardhana was Suketu, and his descendants continued as follows: Devarāta, Bṛhadratha, Mahāvīrya, Sudhṛti, Dhṛṣṭaketu, Haryaśva, Maru, Pratīpaka, Kṛtaratha, Devamīḍha, Viśruta, Mahādhṛti, Kṛtirāta, Mahāromā, Svarṇaromā, Hrasvaromā and Śīradhvaja. All these sons appeared in the dynasty one after another. From Śīradhvaja, mother Sītādevī was born. Śīradhvaja's son was Kuśadhvaja, and the son of Kuśadhvaja was Dharmadhvaja. The sons of Dharmadhvaja were Kṛtadhvaja and Mitadhvaja. The son of Kṛtadhvaja was Keśidhvaja, and the son of Mitadhvaja was Khāṇḍikya. Keśidhvaja was a self-realized soul, and his son was Bhānumān, whose descendants were as follows: Śatadyumna, Śuci, Sanadvāja, Ūrjaketu, Aja, Purujit, Ariṣṭanemi, Śrutāyu, Supārśvaka, Citraratha, Kṣemādhi, Samaratha, Satyaratha, Upaguru, Upagupta, Vasvananta, Yuyudha, Subhāṣaṇa, Śruta, Jaya, Vijaya, Ṛta, Śunaka, Vītahavya, Dhṛti, Bahulāśva, Kṛti and Mahāvaśī. All of these sons were great self-controlled personalities. This completes the list of the entire dynasty.
TEXT 1
śrī-śuka uvāca
nimir ikṣvāku-tanayo
vasiṣṭham avṛtartvijam
ārabhya satraṁ so 'py āha
śakreṇa prāg vṛto 'smi bhoḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; nimiḥ-King Nimi; ikṣvāku-tanayaḥ-the son of Mahārāja Ikṣvāku; vasiṣṭham-the great sage Vasiṣṭha; avṛta-appointed; ṛtvijam-the chief priest of the sacrifice; ārabhya-beginning; satram-the sacrifice; saḥ-he, Vasiṣṭha; api-also; āha-said; śakreṇa-by Lord Indra; prāk-before; vṛtaḥ asmi-I was appointed; bhoḥ-O Mahārāja Nimi.
Śrīla Śukadeva Gosvāmī said: After beginning sacrifices, Mahārāja Nimi, the son of Ikṣvāku, requested the great sage Vasiṣṭha to take the post of chief priest. At that time, Vasiṣṭha replied, "My dear Mahārāja Nimi, I have already accepted the same post in a sacrifice begun by Lord Indra.
TEXT 2
taṁ nirvartyāgamiṣyāmi
tāvan māṁ pratipālaya
tūṣṇīm āsīd gṛha-patiḥ
so 'pīndrasyākaron makham
SYNONYMS
tam-that sacrifice; nirvartya-after finishing; āgamiṣyāmi-I shall come back; tāvat-until that time; mām-me (Vasiṣṭha); pratipālaya-wait for; tūṣṇīm-silent; āsīt-remained; gṛha-patiḥ-Mahārāja Nimi; saḥ-he, Vasiṣṭha; api-also; indrasya-of Lord Indra; akarot-executed; makham-the sacrifice.
"I shall return here after finishing the yajña for Indra. Kindly wait for me until then." Mahārāja Nimi remained silent, and Vasiṣṭha began to perform the sacrifice for Lord Indra.
TEXT 3
nimiś calam idaṁ vidvān
satram ārabhatātmavān
ṛtvigbhir aparais tāvan
nāgamad yāvatā guruḥ
SYNONYMS
nimiḥ-Mahārāja Nimi; calam-flickering, subject to end at any moment; idam-this (life); vidvān-being completely aware of this fact; satram-the sacrifice; ārabhata-inaugurated; ātmavān-self-realized person; ṛtvigbhiḥ-by priests; aparaiḥ-other than Vasiṣṭha; tāvat-for the time being; na-not; āgamat-returned; yāvatā-so long; guruḥ-his spiritual master (Vasiṣṭha).
Mahārāja Nimi, being a self-realized soul, considered that this life is flickering. Therefore, instead of waiting long for Vasiṣṭha, he began performing the sacrifice with other priests.
Cāṇakya Paṇḍita says, śarīraṁ kṣaṇa-vidhvāṁsi kalpānta-sthāyino guṇāḥ: "The duration of one's life in the material world may end at any moment, but if within this life one does something worthy, that qualification is depicted in history eternally." Here is a great personality, Mahārāja Nimi, who knew this fact. In the human form of life one should perform activities in such a way that at the end he goes back home, back to Godhead. This is self-realization.
TEXT 4
śiṣya-vyatikramaṁ vīkṣya
taṁ nirvartyāgato guruḥ
aśapat patatād deho
nimeḥ paṇḍita-māninaḥ
SYNONYMS
śiṣya-vyatikramam-the disciple's deviation from the order of the guru; vīkṣya-observing; tam-the performance of yajña by Indra; nirvartya-after finishing; āgataḥ-when he returned; guruḥ-Vasiṣṭha Muni; aśapat-he cursed Nimi Mahārāja; patatāt-may it fall down; dehaḥ-the material body; nimeḥ-of Mahārāja Nimi; paṇḍita-māninaḥ-who considers himself so learned (as to disobey the order of his spiritual master).
After completing the sacrificial performance for King Indra, the spiritual master Vasiṣṭha returned and found that his disciple Mahārāja Nimi had disobeyed his instructions. Thus Vasiṣṭha cursed him, saying, "May the material body of Nimi, who considers himself learned, immediately fall."
TEXT 5
nimiḥ pratidadau śāpaṁ
gurave 'dharma-vartine
tavāpi patatād deho
lobhād dharmam ajānataḥ
SYNONYMS
nimiḥ-Mahārāja Nimi; pratidadau śāpam-countercursed; gurave-unto his spiritual master, Vasiṣṭha; adharma-vartine-who was induced to irreligious principles (because he cursed his offenseless disciple); tava-of you; api-also; patatāt-let it fall; dehaḥ-the body; lobhāt-because of greed; dharmam-religious principles; ajānataḥ-not knowing.
For unnecessarily cursing him when he had committed no offense, Mahārāja Nimi countercursed his spiritual master. "For the sake of getting contributions from the King of heaven," he said, "you have lost your religious intelligence. Therefore I pronounce this curse: your body also will fall."
The religious principle for a brāhmaṇa is that he should not be greedy at all. In this case, however, for the sake of more lucrative remunerations from the King of heaven, Vasiṣṭha neglected Mahārāja Nimi's request on this planet, and when Nimi performed the sacrifices with other priests, Vasiṣṭha unnecessarily cursed him. When one is infected by contaminated activities, his power, material or spiritual, reduces. Although Vasiṣṭha was the spiritual master of Mahārāja Nimi, because of his greed he became fallen.
TEXT 6
ity utsasarja svaṁ dehaṁ
nimir adhyātma-kovidaḥ
mitrā-varuṇayor jajñe
urvaśyāṁ prapitāmahaḥ
SYNONYMS
iti-thus; utsasarja-gave up; svam-his own; deham-body; nimiḥ-Mahārāja Nimi; adhyātma-kovidaḥ-fully conversant with spiritual knowledge; mitrā-varuṇayoḥ-from the semen of Mitra and Varuṇa (discharged from seeing the beauty of Urvaśī); jajñe-was born; urvaśyām-through Urvaśī, a prostitute of the heavenly kingdom; prapitāmahaḥ-Vasiṣṭha, who was known as the great-grandfather.
After saying this, Mahārāja Nimi, who was expert in the science of spiritual knowledge, gave up his body. Vasiṣṭha, the great-grandfather, gave up his body also, but through the semen discharged by Mitra and Varuṇa when they saw Urvaśī, he was born again.
Mitra and Varuṇa chanced to meet Urvaśī, the most beautiful prostitute of the heavenly kingdom, and they became lusty. Because they were great saints, they tried to control their lust, but they could not do so, and thus they discharged semen. This semen was kept carefully in a waterpot, and Vasiṣṭha was born from it.
TEXT 7
gandha-vastuṣu tad-dehaṁ
nidhāya muni-sattamāḥ
samāpte satra-yāge ca
devān ūcuḥ samāgatān
SYNONYMS
gandha-vastuṣu-in things very fragrant; tat-deham-the body of Mahārāja Nimi; nidhāya-having preserved; muni-sattamāḥ-all the great sages gathered there; samāpte satra-yāge-at the end of the sacrifice known by the name Satra; ca-also; devān-to all the demigods; ūcuḥ-requested or spoke; samāgatān-who were assembled there.
During the performance of the yajña, the body relinquished by Mahārāja Nimi was preserved in fragrant substances, and at the end of the Satra-yāga the great saints and brāhmaṇas made the following request to all the demigods assembled there.
TEXT 8
rājño jīvatu deho 'yaṁ
prasannāḥ prabhavo yadi
tathety ukte nimiḥ prāha
mā bhūn me deha-bandhanam
SYNONYMS
rājñaḥ-of the King; jīvatu-may again be enlivened; dehaḥ ayam-this body (now preserved); prasannāḥ-very much pleased; prabhavaḥ-all able to do it; yadi-if; tathā-let it be so; iti-thus; ukte-when it was replied (by the demigods); nimiḥ-Mahārāja Nimi; prāha-said; mā bhūt-do not do it; me-my; deha-bandhanam-imprisonment again in a material body.
"If you are satisfied with this sacrifice and if you are actually able to do so, kindly bring Mahārāja Nimi back to life in this body." The demigods said yes to this request by the sages, but Mahārāja Nimi said, "Please do not imprison me again in a material body."
The demigods are in a position many times higher than that of human beings. Therefore, although the great saints and sages were also powerful brāhmaṇas, they requested the demigods to revive Mahārāja Nimi's body, which had been preserved in various perfumed balms. One should not think that the demigods are powerful only in enjoying the senses; they are also powerful in such deeds as bringing life back to a dead body. There are many similar instances in the Vedic literature. For example, according to the history of Sāvitrī and Satyavān, Satyavān died and was being taken away by Yamarāja, but on the request of his wife, Sāvitrī, Satyavān was revived in the same body. This is an important fact about the power of the demigods.
TEXT 9
yasya yogaṁ na vāñchanti
viyoga-bhaya-kātarāḥ
bhajanti caraṇāmbhojaṁ
munayo hari-medhasaḥ
SYNONYMS
yasya-with the body; yogam-contact; na-do not; vāñchanti-jñānīs desire; viyoga-bhaya-kātarāḥ-being afraid of giving up the body again; bhajanti-offer transcendental loving service; caraṇa-ambhojam-to the lotus feet of the Lord; munayaḥ-great saintly persons; hari-medhasaḥ-whose intelligence is always absorbed in thoughts of Hari, the Supreme Personality of Godhead.
Mahārāja Nimi continued: Māyāvādīs generally want freedom from accepting a material body because they fear having to give it up again. But devotees whose intelligence is always filled with the service of the Lord are unafraid. Indeed, they take advantage of the body to render transcendental loving service.
Mahārāja Nimi did not want to accept a material body, which would be a cause of bondage; because he was a devotee, he wanted a body by which he could render devotional service to the Lord. Śrīla Bhaktivinoda Ṭhākura sings:
janmāobi more icchā yadi tora
bhakta-gṛhe jani janma ha-u mora
kīṭa-janma ha-u yathā tuyā dāsa
"My Lord, if You want me to take birth and accept a material body again, kindly do me this favor: allow me to take birth in the home of Your servant, Your devotee. I do not mind being born there even as an insignificant creature like an insect." Śrī Caitanya Mahāprabhu also said:
na dhanaṁ na janaṁ na sundarīṁ
kavitāṁ vā jagadīśa kāmaye
mama janmani janmanīśvare
bhavatād bhaktir ahaitukyī tvayi
"O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You." (Śikṣāṣṭaka 4) By saying "life after life" (janmani janmani), the Lord referred not to an ordinary birth but a birth in which to remember the lotus feet of the Lord. Such a body is desirable. A devotee does not think like yogīs and jñānīs, who want to refuse a material body and become one with the impersonal Brahman effulgence. A devotee does not like this idea. On the contrary, he will accept any body, material or spiritual, for he wants to serve the Lord. This is real liberation.
If one has a strong desire to serve the Lord, even if he accepts a material body, there is no cause of anxiety, since a devotee, even in a material body, is a liberated soul. This is confirmed by Śrīla Rūpa Gosvāmī:
īhā yasya harer dāsye
karmaṇā manasā girā
nikhilāsv apy avasthāsu
jīvan-muktaḥ sa ucyate
"A person acting in Kṛṣṇa consciousness (or, in other words, in the service of Kṛṣṇa) with his body, mind, intelligence and words is a liberated person even within the material world, although he may be engaged in many so-called material activities." The desire to serve the Lord establishes one as liberated in any condition of life, whether in a spiritual body or a material body. In a spiritual body the devotee becomes a direct associate of the Lord, but even though a devotee may superficially appear to be in a material body, he is always liberated and is engaged in the same duties of service to the Lord as a devotee in Vaikuṇṭhaloka. There is no distinction. It is said, sādhur jīvo vā maro vā. Whether a devotee is alive or dead, his only concern is to serve the Lord. Tyaktvā dehaṁ punar janma naiti mām eti [Bg. 4.9]. When he gives up his body, he goes directly to become an associate of the Lord and serve Him, although he does the same thing even in a material body in the material world.
For a devotee there is no pain, pleasure or material perfection. One may argue that at the time of death a devotee also suffers because of giving up his material body. But in this connection the example may be given that a cat carries a mouse in its mouth and also carries a kitten in its mouth. Both the mouse and the kitten are carried in the same mouth, but the perception of the mouse is different from that of the kitten. When a devotee gives up his body (tyaktvā deham), he is ready to go back home, back to Godhead. Thus his perception is certainly different from that of a person being taken away by Yamarāja for punishment. A person whose intelligence is always concentrated upon the service of the Lord is unafraid of accepting a material body, whereas a nondevotee, having no engagement in the service of the Lord, is very much afraid of accepting a material body or giving up his present one. Therefore, we should follow the instruction of Caitanya Mahāprabhu: mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi. It doesn't matter whether we accept a material body or a spiritual body; our only ambition should be to serve the Supreme Personality of Godhead.
TEXT 10
dehaṁ nāvarurutse 'haṁ
duḥkha-śoka-bhayāvaham
sarvatrāsya yato mṛtyur
matsyānām udake yathā
SYNONYMS
deham-a material body; na-not; avarurutse-desire to accept; aham-I; duḥkha-śoka-bhaya-āvaham-which is the cause of all kinds of distress, lamentation and fear; sarvatra-always and everywhere within this universe; asya-of the living entities who have accepted material bodies; yataḥ-because; mṛtyuḥ-death; matsyānām-of the fish; udake-living within the water; yathā-like.
I do not wish to accept a material body, for such a body is the source of all distress, lamentation and fear, everywhere in the universe, just as it is for a fish in the water, which lives always in anxiety because of fear of death.
The material body, whether in the higher or lower planetary system, is destined to die. In the lower planetary system or lower species of life one may die soon, and in the higher planets or higher species one may live for a long, long time, but death is inevitable. This fact should be understood. In the human form of life one should take the opportunity to put an end to birth, death, old age and disease by performing tapasya. This is the aim of human civilization: to stop the repetition of birth and death, which is called mṛtyu-saṁsāra-vartmani. This can be done only when one is Kṛṣṇa conscious, or has achieved the service of the lotus feet of the Lord. Otherwise one must rot in this material world and accept a material body subject to birth, death, old age and disease.
The example given here is that water is a very nice place for a fish, but the fish is never free from anxiety about death, since big fish are always eager to eat the small fish. phalgūni tatra mahatām: all living entities are eaten by bigger living entities. This is the way of material nature.
ahastāni sahastānām
apadāni catuṣ-padām
phalgūni tatra mahatāṁ
jīvo jīvasya jīvanam
"Those who are devoid of hands are prey for those who have hands; those devoid of legs are prey for the four-legged. The weak are the subsistence of the strong, and the general rule holds that one living being is food for another." (Bhāg. 1.13.47) The Supreme Personality of Godhead has created the material world in such a way that one living entity is food for another. Thus there is a struggle for existence, but although we speak of survival of the fittest, no one can escape death without becoming a devotee of the Lord. Hariṁ vinā naiva sṛtiṁ taranti: one cannot escape the cycle of birth and death without becoming a devotee. This is also confirmed in Bhagavad-gītā (9.3). Aprāpya māṁ nivartante mṛtyu-saṁsāra-vartmani. One who does not attain shelter at the lotus feet of Kṛṣṇa must certainly wander up and down within the cycle of birth and death.
TEXT 11
devā ūcuḥ
videha uṣyatāṁ kāmaṁ
locaneṣu śarīriṇām
unmeṣaṇa-nimeṣābhyāṁ
lakṣito 'dhyātma-saṁsthitaḥ
SYNONYMS
devāḥ ūcuḥ-the demigods said; videhaḥ-without any material body; uṣyatām-you live; kāmam-as you like; locaneṣu-in the vision; śarīriṇām-of those who have material bodies; unmeṣaṇa-nimeṣābhyām-become manifest and unmanifest as you desire; lakṣitaḥ-being seen; adhyātma-saṁsthitaḥ-situated in a spiritual body.
The demigods said: Let Mahārāja Nimi live without a material body. Let him live in a spiritual body as a personal associate of the Supreme Personality of Godhead, and, according to his desire, let him be manifest or unmanifest to common materially embodied people.
The demigods wanted Mahārāja Nimi to come to life, but Mahārāja Nimi did not want to accept another material body. Under the circumstances, the demigods, having been requested by the saintly persons, gave him the benediction that he would be able to stay in his spiritual body. There are two kinds of spiritual bodies, as generally understood by common men. The term "spiritual body" is sometimes taken to refer to a ghostly body. An impious man who dies after sinful activities is sometimes condemned so that he cannot possess a gross material body of five material elements, but must live in a subtle body of mind, intelligence and ego. However, as explained in Bhagavad-gītā, devotees can give up the material body and attain a spiritual body free from all material tinges, gross and subtle (tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna [Bg. 4.9]). Thus the demigods gave King Nimi the benediction that he would be able to stay in a purely spiritual body, free from all gross and subtle material contamination.
The Supreme Personality of Godhead can be seen or unseen according to His own transcendental desire; similarly, a devotee, being jīvan-mukta, can be seen or not, as he chooses. As stated in Bhagavad-gītā, nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ: [Bg. 7.25] the Supreme Personality of Godhead, Kṛṣṇa, is not manifest to everyone and anyone. To the common man He is unseen. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ: [BRS. 1.2.234] Kṛṣṇa and His name, fame, qualities and paraphernalia cannot be materially understood. Unless one is advanced in spiritual life (sevonmukhe hi jihvādau), one cannot see Kṛṣṇa. Therefore the ability to see Kṛṣṇa depends on Kṛṣṇa's mercy. The same privilege of being seen or unseen according to one's own desire was given to Mahārāja Nimi. Thus he lived in his original, spiritual body as an associate of the Supreme Personality of Godhead.
TEXT 12
arājaka-bhayaṁ nṝṇāṁ
manyamānā maharṣayaḥ
dehaṁ mamanthuḥ sma nimeḥ
kumāraḥ samajāyata
SYNONYMS
arājaka-bhayam-due to fear of the danger of an unregulated government; nṝṇām-for the people in general; manyamānāḥ-considering this situation; mahā-ṛṣayaḥ-the great sages; deham-the body; mamanthuḥ-churned; sma-in the past; nimeḥ-of Mahārāja Nimi; kumāraḥ-one son; samajāyata-was thus born.
Thereafter, to save the people from the danger of an unregulated government, the sages churned Mahārāja Nimi's material body, from which, as a result, a son was born.
Arājaka-bhayam. If the government is unsteady and unregulated, there is danger of fear for the people. At the present moment this danger always exists because of government by the people. Here we can see that the great sages got a son from Nimi's material body to guide the citizens properly, for such guidance is the duty of a kṣatriya king. A kṣatriya is one who saves the citizens from being injured. In the so-called people's government there is no trained kṣatriya king; as soon as someone strong accumulates votes, he becomes the minister or president, without training from the learned brāhmaṇas expert in the śāstras. Indeed, we see that in some countries the government changes from party to party, and therefore the men in charge of the government are more eager to protect their position than to see that the citizens are happy. The Vedic civilization prefers monarchy. People liked the government of Lord Rāmacandra, the government of Mahārāja Yudhiṣṭhira and the governments of Mahārāja Parīkṣit, Mahārāja Ambarīṣa and Mahārāja Prahlāda. There are many instances of excellent government under a monarch. Gradually the democratic government is becoming unfit for the needs of the people, and therefore some parties are trying to elect a dictator. A dictatorship is the same as a monarchy, but without a trained leader. Actually people will be happy when a trained leader, whether a monarch or a dictator, takes control of the government and rules the people according to the standard regulations of the authorized scriptures.
TEXT 13
janmanā janakaḥ so 'bhūd
vaidehas tu videhajaḥ
mithilo mathanāj jāto
mithilā yena nirmitā
SYNONYMS
janmanā-by birth; janakaḥ-born uncommonly, not by the usual process; saḥ-he; abhūt-became; vaidehaḥ-also known as Vaideha; tu-but; videha-jaḥ-because of being born from the body of Mahārāja Nimi, who had left his material body; mithilaḥ-he also became known as Mithila; mathanāt-because of being born from the churning of his father's body; jātaḥ-thus born; mithilā-the kingdom called Mithilā; yena-by whom (Janaka); nirmitā-was constructed.
Because he was born in an unusual way, the son was called Janaka, and because he was born from the dead body of his father, he was known as Vaideha. Because he was born from the churning of his father's material body, he was known as Mithila, and because he constructed a city as King Mithila, the city was called Mithilā.
TEXT 14
tasmād udāvasus tasya
putro 'bhūn nandivardhanaḥ
tataḥ suketus tasyāpi
devarāto mahīpate
SYNONYMS
tasmāt-from Mithila; udāvasuḥ-a son named Udāvasu; tasya-of him (Udāvasu); putraḥ-son; abhūt-was born; nandivardhanaḥ-Nandivardhana; tataḥ-from him (Nandivardhana); suketuḥ-a son named Suketu; tasya-of him (Suketu); api-also; devarātaḥ-a son named Devarāta; mahīpate-O King Parīkṣit.
O King Parīkṣit, from Mithila came a son named Udāvasu; from Udāvasu, Nandivardhana; from Nandivardhana, Suketu; and from Suketu, Devarāta.
TEXT 15
tasmād bṛhadrathas tasya
mahāvīryaḥ sudhṛt-pitā
sudhṛter dhṛṣṭaketur vai
haryaśvo 'tha marus tataḥ
SYNONYMS
tasmāt-from Devarāta; bṛhadrathaḥ-a son named Bṛhadratha; tasya-of him (Bṛhadratha); mahāvīryaḥ-a son named Mahāvīrya; sudhṛt-pitā-he became the father of King Sudhṛti; sudhṛteḥ-from Sudhṛti; dhṛṣṭaketuḥ-a son named Dhṛṣṭaketu; vai-indeed; haryaśvaḥ-his son was Haryaśva; atha-thereafter; maruḥ-Maru; tataḥ-thereafter.
From Devarāta came a son named Bṛhadratha and from Bṛhadratha a son named Mahāvīrya, who became the father of Sudhṛti. The son of Sudhṛti was known as Dhṛṣṭaketu, and from Dhṛṣṭaketu came Haryaśva. From Haryaśva came a son named Maru.
TEXT 16
maroḥ pratīpakas tasmāj
jātaḥ kṛtaratho yataḥ
devamīḍhas tasya putro
viśruto 'tha mahādhṛtiḥ
SYNONYMS
maroḥ-of Maru; pratīpakaḥ-a son named Pratīpaka; tasmāt-from Pratīpaka; jātaḥ-was born; kṛtarathaḥ-a son named Kṛtaratha; yataḥ-and from Kṛtaratha; devamīḍhaḥ-Devamīḍha; tasya-of Devamīḍha; putraḥ-a son; viśrutaḥ-Viśruta; atha-from him; mahādhṛtiḥ-a son named Mahādhṛti.
The son of Maru was Pratīpaka, and the son of Pratīpaka was Kṛtaratha. From Kṛtaratha came Devamīḍha; from Devamīḍha, Viśruta; and from Viśruta, Mahādhṛti.
TEXT 17
kṛtirātas tatas tasmān
mahāromā ca tat-sutaḥ
svarṇaromā sutas tasya
hrasvaromā vyajāyata
SYNONYMS
kṛtirātaḥ-Kṛtirāta; tataḥ-from Mahādhṛti; tasmāt-from Kṛtirāta; mahāromā-a son named Mahāromā; ca-also; tat-sutaḥ-his son; svarṇaromā-Svarṇaromā; sutaḥ tasya-his son; hrasvaromā-Hrasvaromā; vyajāyata-were all born.
From Mahādhṛti was born a son named Kṛtirāta, from Kṛtirāta was born Mahāromā, from Mahāromā came a son named Svarṇaromā, and from Svarṇaromā came Hrasvaromā.
TEXT 18
tataḥ śīradhvajo jajñe
yajñārthaṁ karṣato mahīm
sītā śīrāgrato jātā
tasmāt śīradhvajaḥ smṛtaḥ
SYNONYMS
tataḥ-from Hrasvaromā; śīradhvajaḥ-a son named Śīradhvaja; jajñe-was born; yajña-artham-for performing sacrifices; karṣataḥ-while plowing the field; mahīm-the earth; sītā-mother Sītā, the wife of Lord Rāmacandra; śīra-agrataḥ-from the front portion of the plow; jātā-was born; tasmāt-therefore; śīradhvajaḥ-was known as Śīradhvaja; smṛtaḥ-celebrated.
From Hrasvaromā came a son named Śīradhvaja [also called Janaka]. When Śīradhvaja was plowing a field, from the front of his plow [śīra] appeared a daughter named Sītādevī, who later became the wife of Lord Rāmacandra. Thus he was known as Śīradhvaja.
TEXT 19
kuśadhvajas tasya putras
tato dharmadhvajo nṛpaḥ
dharmadhvajasya dvau putrau
kṛtadhvaja-mitadhvajau
SYNONYMS
kuśadhvajaḥ-Kuśadhvaja; tasya-of Śīradhvaja; putraḥ-son; tataḥ-from him; dharmadhvajaḥ-Dharmadhvaja; nṛpaḥ-the king; dharmadhvajasya-from this Dharmadhvaja; dvau-two; putrau-sons; kṛtadhvaja-mitadhvajau-Kṛtadhvaja and Mitadhvaja.
The son of Śīradhvaja was Kuśadhvaja, and the son of Kuśadhvaja was King Dharmadhvaja, who had two sons, namely Kṛtadhvaja and Mitadhvaja.
TEXTS 20–21
kṛtadhvajāt keśidhvajaḥ
khāṇḍikyas tu mitadhvajāt
kṛtadhvaja-suto rājann
ātma-vidyā-viśāradaḥ
khāṇḍikyaḥ karma-tattva-jño
bhītaḥ keśidhvajād drutaḥ
bhānumāṁs tasya putro 'bhūc
chatadyumnas tu tat-sutaḥ
SYNONYMS
kṛtadhvajāt-from Kṛtadhvaja; keśidhvajaḥ-a son named Keśidhvaja; khāṇḍikyaḥ tu-also a son named Khāṇḍikya; mitadhvajāt-from Mitadhvaja; kṛtadhvaja-sutaḥ-the son of Kṛtadhvaja; rājan-O King; ātma-vidyā-viśāradaḥ-expert in transcendental science; khāṇḍikyaḥ-King Khāṇḍikya; karma-tattva-jñaḥ-expert in Vedic ritualistic ceremonies; bhītaḥ-fearing; keśidhvajāt-because of Keśidhvaja; drutaḥ-he fled; bhānumān-Bhānumān; tasya-of Keśidhvaja; putraḥ-son; abhūt-there was; śatadyumnaḥ-Śatadyumna; tu-but; tat-sutaḥ-the son of Bhānumān.
O Mahārāja Parīkṣit, the son of Kṛtadhvaja was Keśidhvaja, and the son of Mitadhvaja was Khāṇḍikya. The son of Kṛtadhvaja was expert in spiritual knowledge, and the son of Mitadhvaja was expert in Vedic ritualistic ceremonies. Khāṇḍikya fled in fear of Keśidhvaja. The son of Keśidhvaja was Bhānumān, and the son of Bhānumān was Śatadyumna.
TEXT 22
śucis tu tanayas tasmāt
sanadvājaḥ suto 'bhavat
ūrjaketuḥ sanadvājād
ajo 'tha purujit sutaḥ
SYNONYMS
śuciḥ-Śuci; tu-but; tanayaḥ-a son; tasmāt-from him; sanadvājaḥ-Sanadvāja; sutaḥ-a son; abhavat-was born; ūrjaketuḥ-Ūrjaketu; sanadvājāt-from Sanadvāja; ajaḥ-Aja; atha-thereafter; purujit-Purujit; sutaḥ-a son.
The son of Śatadyumna was named Śuci. From Śuci, Sanadvāja was born, and from Sanadvāja came a son named Ūrjaketu. The son of Ūrjaketu was Aja, and the son of Aja was Purujit.
TEXT 23
ariṣṭanemis tasyāpi
śrutāyus tat supārśvakaḥ
tataś citraratho yasya
kṣemādhir mithilādhipaḥ
SYNONYMS
ariṣṭanemiḥ-Ariṣṭanemi; tasya api-of Purujit also; śrutāyuḥ-a son named Śrutāyu; tat-and from him; supārśvakaḥ-Supārśvaka; tataḥ-from Supārśvaka; citrarathaḥ-Citraratha; yasya-of whom (Citraratha); kṣemādhiḥ-Kṣemādhi; mithilā-adhipaḥ-became the king of Mithilā.
The son of Purujit was Ariṣṭanemi, and his son was Śrutāyu. Śrutāyu begot a son named Supārśvaka, and Supārśvaka begot Citraratha. The son of Citraratha was Kṣemādhi, who became the king of Mithilā.
TEXT 24
tasmāt samarathas tasya
sutaḥ satyarathas tataḥ
āsīd upagurus tasmād
upagupto 'gni-sambhavaḥ
SYNONYMS
tasmāt-from Kṣemādhi; samarathaḥ-a son named Samaratha; tasya-from Samaratha; sutaḥ-son; satyarathaḥ-Satyaratha; tataḥ-from him (Satyaratha); āsīt-was born; upaguruḥ-Upaguru; tasmāt-from him; upaguptaḥ-Upagupta; agni-sambhavaḥ-a partial expansion of the demigod Agni.
The son of Kṣemādhi was Samaratha, and his son was Satyaratha. The son of Satyaratha was Upaguru, and the son of Upaguru was Upagupta, a partial expansion of the fire-god.
TEXT 25
vasvananto 'tha tat-putro
yuyudho yat subhāṣaṇaḥ
śrutas tato jayas tasmād
vijayo 'smād ṛtaḥ sutaḥ
SYNONYMS
vasvanantaḥ-Vasvananta; atha-thereafter (the son of Upagupta); tat-putraḥ-his son; yuyudhaḥ-by the name Yuyudha; yat-from Yuyudha; subhāṣaṇaḥ-a son named Subhāṣaṇa; śrutaḥ tataḥ-and the son of Subhāṣaṇa was Śruta; jayaḥ tasmāt-the son of Śruta was Jaya; vijayaḥ-a son named Vijaya; asmāt-from Jaya; ṛtaḥ-Ṛta; sutaḥ-a son.
The son of Upagupta was Vasvananta, the son of Vasvananta was Yuyudha, the son of Yuyudha was Subhāṣaṇa, and the son of Subhāṣaṇa was Śruta. The son of Śruta was Jaya, from whom there came Vijaya. The son of Vijaya was Ṛta.
TEXT 26
śunakas tat-suto jajñe
vītahavyo dhṛtis tataḥ
bahulāśvo dhṛtes tasya
kṛtir asya mahāvaśī
SYNONYMS
śunakaḥ-Śunaka; tat-sutaḥ-the son of Ṛta; jajñe-was born; vītahavyaḥ-Vītahavya; dhṛtiḥ-Dhṛti; tataḥ-the son of Vītahavya; bahulāśvaḥ-Bahulāśva; dhṛteḥ-from Dhṛti; tasya-his son; kṛtiḥ-Kṛti; asya-of Kṛti; mahāvaśī-there was a son named Mahāvaśī.
The son of Ṛta was Śunaka, the son of Śunaka was Vītahavya, the son of Vītahavya was Dhṛti, and the son of Dhṛti was Bahulāśva. The son of Bahulāśva was Kṛti, and his son was Mahāvaśī.
TEXT 27
ete vai maithilā rājann
ātma-vidyā-viśāradāḥ
yogeśvara-prasādena
dvandvair muktā gṛheṣv api
SYNONYMS
ete-all of them; vai-indeed; maithilāḥ-the descendants of Mithila; rājan-O King; ātma-vidyā-viśāradāḥ-expert in spiritual knowledge; yogeśvara-prasādena-by the grace of Yogeśvara, the Supreme Personality of Godhead, Kṛṣṇa; dvandvaiḥ muktāḥ-they were all freed from the duality of the material world; gṛheṣu api-even though staying at home.
Śukadeva Gosvāmī said: My dear King Parīkṣit, all the kings of the dynasty of Mithila were completely in knowledge of their spiritual identity. Therefore, even though staying at home, they were liberated from the duality of material existence.
This material world is called dvaita, or duality. The Caitanya-caritāmṛta (Antya 4.176) says:
'dvaite 'bhadrābhadra-jñāna, saba–'manodharma'
'ei bhāla, ei manda,'–ei saba 'bhrama'
In the world of duality-that is to say, in the material world-so-called goodness and badness are both the same. Therefore, in this world, to distinguish between good and bad, happiness and distress, is meaningless because they are both mental concoctions (manodharma). Because everything here is miserable and troublesome, to create an artificial situation and pretend it to be full of happiness is simply illusion. The liberated person, being above the influence of the three modes of material nature, is unaffected by such dualities in all circumstances. He remains Kṛṣṇa conscious by tolerating so-called happiness and distress. This is also confirmed in Bhagavad-gītā (2.14):
mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkhadāḥ
āgamāpāyino 'nityās
tāṁs titikṣasva bhārata
"O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." Those who are liberated, being on the transcendental platform of rendering service to the Lord, do not care about so-called happiness and distress. They know that these are like changing seasons, which are perceivable by contact with the material body. Happiness and distress come and go. Therefore a paṇḍita, a learned man, is not concerned with them. As it is said, gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ. The body is dead from the very beginning because it is a lump of matter. It has no feelings of happiness and distress. Because the soul within the body is in the bodily concept of life, he suffers happiness and distress, but these come and go. It is understood herewith that the kings born in the dynasty of Mithila were all liberated persons, unaffected by the so-called happiness and distress of this world.
Thus end the Bhaktivedanta purports of the Ninth Canto, Thirteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Dynasty of Mahārāja Nimi."
Chapter Fourteen
King Purūravā Enchanted by Urvaśī
The summary of this Fourteenth Chapter is given as follows. This chapter describes Soma and how he kidnapped the wife of Bṛhaspati and begot in her womb a son named Budha. Budha begot Purūravā, who begot six sons, headed by Āyu, in the womb of Urvaśī.
Lord Brahmā was born from the lotus that sprouted from the navel of Garbhodakaśāyī Viṣṇu. Brahmā had a son named Atri, and Atri's son was Soma, the king of all drugs and stars. Soma became the conqueror of the entire universe, and, being inflated with pride, he kidnapped Tārā, who was the wife of Bṛhaspati, the spiritual master of the demigods. A great fight ensued between the demigods and the asuras, but Brahmā rescued Bṛhaspati's wife from the clutches of Soma and returned her to her husband, thus stopping the fighting. In the womb of Tārā, Soma begot a son named Budha, who later begot in the womb of Ilā a son named Aila, or Purūravā. Urvaśī was captivated by Purūravā's beauty, and therefore she lived with him for some time, but when she left his company he became almost like a madman. While traveling all over the world, he met Urvaśī again at Kurukṣetra, but she agreed to join with him for only one night in a year.
One year later, Purūravā saw Urvaśī at Kurukṣetra and was glad to be with her for one night, but when he thought of her leaving him again, he was overwhelmed by grief. Urvaśī then advised Purūravā to worship the Gandharvas. Being satisfied with Purūravā, the Gandharvas gave him a woman known as Agnisthālī. Purūravā mistook Agnisthālī for Urvaśī, but while he was wandering in the forest his misunderstanding was cleared, and he immediately gave up her company. After returning home and meditating upon Urvaśī all night, he wanted to perform a Vedic ritualistic ceremony to satisfy his desire. Thereafter he went to the same place where he had left Agnisthālī, and there he saw that from the womb of a śamī tree had come an aśvattha tree. Purūravā made two sticks from this tree and thus produced a fire. By such a fire one can satisfy all lusty desires. The fire was considered the son of Purūravā. In Satya-yuga there was only one social division, called haṁsa; there were no divisions of varṇa like brāhmaṇa, kṣatriya, vaiśya and śūdra. The Veda was the oṁkāra. The various demigods were not worshiped, for only the Supreme Personality of Godhead was the worshipable Deity.
TEXT 1
śrī-śuka uvāca
athātaḥ śrūyatāṁ rājan
vaṁśaḥ somasya pāvanaḥ
yasminn ailādayo bhūpāḥ
kīrtyante puṇya-kīrtayaḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; atha-now (after hearing the history of the dynasty of the sun); ataḥ-therefore; śrūyatām-just hear from me; rājan-O King (Mahārāja Parīkṣit); vaṁśaḥ-the dynasty; somasya-of the moon-god; pāvanaḥ-which is purifying to hear about; yasmin-in which (dynasty); aila-ādayaḥ-headed by Aila (Purūravā); bhūpāḥ-kings; kīrtyante-are described; puṇya-kīrtayaḥ-persons of whom it is glorious to hear.
Śrīla Śukadeva Gosvāmī said to Mahārāja Parīkṣit: O King, thus far you have heard the description of the dynasty of the sun-god. Now hear the most glorious and purifying description of the dynasty of the moon-god. This description mentions kings like Aila [Purūravā] of whom it is glorious to hear.
TEXT 2
sahasra-śirasaḥ puṁso
nābhi-hrada-saroruhāt
jātasyāsīt suto dhātur
atriḥ pitṛ-samo guṇaiḥ
SYNONYMS
sahasra-śirasaḥ-who has thousands of heads; puṁsaḥ-of Lord Viṣṇu (Garbhodakaśāyī Viṣṇu); nābhi-hrada-saroruhāt-from the lotus produced from the lake of the navel; jātasya-who appeared; āsīt-there was; sutaḥ-a son; dhātuḥ-of Lord Brahmā; atriḥ-by the name Atri; pitṛ-samaḥ-like his father; guṇaiḥ-qualified.
Lord Viṣṇu [Garbhodakaśāyī Viṣṇu] is also known as Sahasra-śīrṣā Puruṣa. From the lake of His navel sprang a lotus, on which Lord Brahmā was generated. Atri, the son of Lord Brahmā, was as qualified as his father.
TEXT 3
tasya dṛgbhyo 'bhavat putraḥ
somo 'mṛtamayaḥ kila
viprauṣadhy-uḍu-gaṇānāṁ
brahmaṇā kalpitaḥ patiḥ
SYNONYMS
tasya-of him, Atri, the son of Brahmā; dṛgbhyaḥ-from the tears of jubilation from the eyes; abhavat-was born; putraḥ-a son; somaḥ-the moon-god; amṛta-mayaḥ-full of soothing rays; kila-indeed; vipra-of the brāhmaṇas; oṣadhi-of the drugs; uḍu-gaṇānām-and of the luminaries; brahmaṇā-by Lord Brahmā; kalpitaḥ-was appointed or designated; patiḥ-the supreme director.
From Atri's tears of jubilation was born a son named Soma, the moon, who was full of soothing rays. Lord Brahmā appointed him the director of the brāhmaṇas, drugs and luminaries.
According to the Vedic description, Soma, the moon-god, was born from the mind of the Supreme Personality of Godhead (candramā manaso jātaḥ). But here we find that Soma was born from the tears in the eyes of Atri. This appears contradictory to the Vedic information, but actually it is not, for this birth of the moon is understood to have taken place in another millennium. When tears appear in the eyes because of jubilation, the tears are soothing. Śrīla Viśvanātha Cakravartī Ṭhākura says, dṛgbhya ānandāśrubhya ata evāmṛtamayaḥ: "Here the word dṛgbhyaḥ means 'from tears of jubilation.' Therefore the moon-god is called amṛtamayaḥ, 'full of soothing rays.' " In the Fourth Canto of Śrīmad-Bhāgavatam (4.1.15) we find this verse:
atreḥ patny anasūyā trīñ
jajñe suyaśasaḥ sutān
dattaṁ durvāsasaṁ somam
ātmeśa-brahma-sambhavān
This verse describes that Anasūyā, the wife of Atri Ṛṣi, bore three sons-Soma, Durvāsā and Dattātreya. It is said that at the time of conception Anasūyā was impregnated by the tears of Atri.
TEXT 4
so 'yajad rājasūyena
vijitya bhuvana-trayam
patnīṁ bṛhaspater darpāt
tārāṁ nāmāharad balāt
SYNONYMS
saḥ-he, Soma; ayajat-performed; rājasūyena-the sacrifice known as Rājasūya; vijitya-after conquering; bhuvana-trayam-the three worlds (Svarga, Martya and Pātāla); patnīm-the wife; bṛhaspateḥ-of Bṛhaspati, the spiritual master of the demigods; darpāt-out of pride; tārām-Tārā; nāma-by name; aharat-took away; balāt-by force.
After conquering the three worlds [the upper, middle and lower planetary systems], Soma, the moon-god, performed a great sacrifice known as the Rājasūya-yajña. Because he was very much puffed up, he forcibly kidnapped Bṛhaspati's wife, whose name was Tārā.
TEXT 5
yadā sa deva-guruṇā
yācito 'bhīkṣṇaśo madāt
nātyajat tat-kṛte jajñe
sura-dānava-vigrahaḥ
SYNONYMS
yadā-when; saḥ-he (Soma, the moon-god); deva-guruṇā-by the spiritual master of the demigods, Bṛhaspati; yācitaḥ-was begged; abhīkṣṇaśaḥ-again and again; madāt-because of false pride; na-not; atyajat-did deliver; tat-kṛte-because of this; jajñe-there was; sura-dānava-between the demigods and the demons; vigrahaḥ-a fight.
Although requested again and again by Bṛhaspati, the spiritual master of the demigods, Soma did not return Tārā. This was due to his false pride. Consequently, a fight ensued between the demigods and the demons.
TEXT 6
śukro bṛhaspater dveṣād
agrahīt sāsuroḍupam
haro guru-sutaṁ snehāt
sarva-bhūta-gaṇāvṛtaḥ
SYNONYMS
śukraḥ-the demigod named Śukra; bṛhaspateḥ-unto Bṛhaspati; dveṣāt-because of enmity; agrahīt-took; sa-asura-with the demons; uḍupam-the side of the moon-god; haraḥ-Lord Śiva; guru-sutam-the side of his spiritual master's son; snehāt-because of affection; sarva-bhūta-gaṇa-āvṛtaḥ-accompanied by all kinds of ghosts and hobgoblins.
Because of enmity between Bṛhaspati and Śukra, Śukra took the side of the moon-god and was joined by the demons. But Lord Śiva, because of affection for the son of his spiritual master, joined the side of Bṛhaspati and was accompanied by all the ghosts and hobgoblins.
The moon-god is one of the demigods, but to fight against the other demigods he took the assistance of the demons. Śukra, being an enemy of Bṛhaspati, also joined the moon-god to retaliate in wrath against Bṛhaspati. To counteract this situation, Lord Śiva, who was affectionate toward Bṛhaspati, joined Bṛhaspati. The father of Bṛhaspati was Aṅgirā, from whom Lord Śiva had received knowledge. Therefore Lord Śiva had some affection for Bṛhaspati and joined his side in this fight. Śrīdhara Svāmī remarks, aṅgirasaḥ sakāśāt prāpta-vidyo hara iti prasiddhaḥ: "Lord Śiva is well known to have received knowledge from Aṅgirā."
TEXT 7
sarva-deva-gaṇopeto
mahendro gurum anvayāt
surāsura-vināśo 'bhūt
samaras tārakāmayaḥ
SYNONYMS
sarva-deva-gaṇa-by all the different demigods; upetaḥ-joined; mahendraḥ-Mahendra, the King of heaven, Indra; gurum-his spiritual master; anvayāt-followed; sura-of the demigods; asura-and of the demons; vināśaḥ-causing destruction; abhūt-there was; samaraḥ-a fight; tārakā-mayaḥ-simply because of Tārā, a woman, the wife of Bṛhaspati.
King Indra, accompanied by all kinds of demigods, joined the side of Bṛhaspati. Thus there was a great fight, destroying both demons and demigods, only for the sake of Tārā, Bṛhaspati's wife.
TEXT 8
nivedito 'thāṅgirasā
somaṁ nirbhartsya viśva-kṛt
tārāṁ sva-bhartre prāyacchad
antarvatnīm avait patiḥ
SYNONYMS
niveditaḥ-being fully informed; atha-thus; aṅgirasā-by Aṅgirā Muni; somam-the moon-god; nirbhartsya-chastising severely; viśva-kṛt-Lord Brahmā; tārām-Tārā, the wife of Bṛhaspati; sva-bhartre-unto her husband; prāyacchat-delivered; antarvatnīm-pregnant; avait-could understand; patiḥ-the husband (Bṛhaspati).
When Lord Brahmā was fully informed by Aṅgirā about the entire incident, he severely chastised the moon-god, Soma. Thus Lord Brahmā delivered Tārā to her husband, who could then understand that she was pregnant.
TEXT 9
tyaja tyajāśu duṣprajñe
mat-kṣetrād āhitaṁ paraiḥ
nāhaṁ tvāṁ bhasmasāt kuryāṁ
striyaṁ sāntānike 'sati
SYNONYMS
tyaja-deliver; tyaja-deliver; āśu-immediately; duṣprajñe-you foolish woman; mat-kṣetrāt-from the womb meant for me to impregnate; āhitam-begotten; paraiḥ-by others; na-not; aham-I; tvām-you; bhasmasāt-burnt to ashes; kuryām-shall make; striyam-because you are a woman; sāntānike-wanting a child; asati-although you are unchaste.
Bṛhaspati said: You foolish woman, your womb, which was meant for me to impregnate, has been impregnated by someone other than me. Immediately deliver your child! Immediately deliver it! Be assured that after the child is delivered, I shall not burn you to ashes. I know that although you are unchaste, you wanted a son. Therefore I shall not punish you.
Tārā was married to Bṛhaspati, and therefore as a chaste woman she should have been impregnated by him. But instead she preferred to be impregnated by Soma, the moon-god, and therefore she was unchaste. Although Bṛhaspati accepted Tārā from Brahmā, when he saw that she was pregnant he wanted her to deliver a son immediately. Tārā certainly very much feared her husband, and she thought she might be punished after giving birth. Thus Bṛhaspati assured her that he would not punish her, for although she was unchaste and had become pregnant illicitly, she wanted a son.
TEXT 10
tatyāja vrīḍitā tārā
kumāraṁ kanaka-prabham
spṛhām āṅgirasaś cakre
kumāre soma eva ca
SYNONYMS
tatyāja-gave delivery; vrīḍitā-being very much ashamed; tārā-Tārā, the wife of Bṛhaspati; kumāram-to a child; kanaka-prabham-having a bodily effulgence like gold; spṛhām-aspiration; āṅgirasaḥ-Bṛhaspati; cakre-made; kumāre-unto the child; somaḥ-the moon-god; eva-indeed; ca-also.
Śukadeva Gosvāmī continued: By Bṛhaspati's order, Tārā, who was very much ashamed, immediately gave birth to the child, who was very beautiful, with a golden bodily hue. Both Bṛhaspati and the moon-god, Soma, desired the beautiful child.
TEXT 11
mamāyaṁ na tavety uccais
tasmin vivadamānayoḥ
papracchur ṛṣayo devā
naivoce vrīḍitā tu sā
SYNONYMS
mama-mine; ayam-this (child); na-not; tava-yours; iti-thus; uccaiḥ-very loudly; tasmin-for the child; vivadamānayoḥ-when the two parties were fighting; papracchuḥ-inquired (from Tārā); ṛṣayaḥ-all the saintly persons; devāḥ-all the demigods; na-not; eva-indeed; uce-said anything; vrīḍitā-being ashamed; tu-indeed; sā-Tārā.
Fighting again broke out between Bṛhaspati and the moon-god, both of whom claimed, "This is my child, not yours!" All the saints and demigods present asked Tārā whose child the newborn baby actually was, but because she was ashamed she could not immediately answer.
TEXT 12
kumāro mātaraṁ prāha
kupito 'līka-lajjayā
kiṁ na vacasy asad-vṛtte
ātmāvadyaṁ vadāśu me
SYNONYMS
kumāraḥ-the child; mātaram-unto his mother; prāha-said; kupitaḥ-being very angry; alīka-unnecessary; lajjayā-with shame; kim-why; na-not; vacasi-you say; asat-vṛtte-O unchaste woman; ātma-avadyam-the fault you have committed; vada-say; āśu-immediately; me-unto me.
The child then became very angry and demanded that his mother immediately tell the truth. "You unchaste woman," he said, "what is the use of your unnecessary shame? Why do you not admit your fault? Immediately tell me about your faulty behavior."
TEXT 13
brahmā tāṁ raha āhūya
samaprākṣīc ca sāntvayan
somasyety āha śanakaiḥ
somas taṁ tāvad agrahīt
SYNONYMS
brahmā-Lord Brahmā; tām-unto her, Tārā; rahaḥ-in a secluded place; āhūya-putting her; samaprākṣīt-inquired in detail; ca-and; sāntvayan-pacifying; somasya-this son belongs to Soma, the moon-god; iti-thus; āha-she replied; śanakaiḥ-very slowly; somaḥ-Soma; tam-the child; tāvat-immediately; agrahīt-took charge of.
Lord Brahmā then brought Tārā to a secluded place, and after pacifying her he asked to whom the child actually belonged. She replied very slowly, "This is the son of Soma, the moon-god." Then the moon-god immediately took charge of the child.
TEXT 14
tasyātma-yonir akṛta
budha ity abhidhāṁ nṛpa
buddhyā gambhīrayā yena
putreṇāpoḍurāṇ mudam
SYNONYMS
tasya-of the child; ātma-yoniḥ-Lord Brahmā; akṛta-made; budhaḥ-Budha; iti-thus; abhidhām-the name; nṛpa-O King Parīkṣit; buddhyā-by intelligence; gambhīrayā-very deeply situated; yena-by whom; putreṇa-by such a son; āpa-he got; uḍurāṭ-the moon-god; mudam-jubilation.
O Mahārāja Parīkṣit, when Lord Brahmā saw that the child was deeply intelligent, he gave the child the name Budha. The moon-god, the ruler of the stars, enjoyed great jubilation because of this son.
TEXTS 15–16
tataḥ purūravā jajñe
ilāyāṁ ya udāhṛtaḥ
tasya rūpa-guṇaudārya-
śīla-draviṇa-vikramān
śrutvorvaśīndra-bhavane
gīyamānān surarṣiṇā
tad-antikam upeyāya
devī smara-śarārditā
SYNONYMS
tataḥ-from him (Budha); purūravāḥ-the son named Purūravā; jajñe-was born; ilāyām-in the womb of Ilā; yaḥ-one who; udāhṛtaḥ-has already been described (in the beginning of the Ninth Canto); tasya-his (Purūravā's); rūpa-beauty; guṇa-qualities; audārya-magnanimity; śīla-behavior; draviṇa-wealth; vikramān-power; śrutvā-by hearing; urvaśī-the celestial woman named Urvaśī; indra-bhavane-in the court of King Indra; gīyamānān-when they were being described; sura-ṛṣiṇā-by Nārada; tat-antikam-near him; upeyāya-approached; devī-Urvaśī; smara-śara-by the arrows of Cupid; arditā-being stricken.
Thereafter, from Budha, through the womb of Ilā, a son was born named Purūravā, who was described in the beginning of the Ninth Canto. When his beauty, personal qualities, magnanimity, behavior, wealth and power were described by Nārada in the court of Lord Indra, the celestial woman Urvaśī was attracted to him. Pierced by the arrow of Cupid, she thus approached him.
TEXTS 17–18
mitrā-varuṇayoḥ śāpād
āpannā nara-lokatām
niśamya puruṣa-śreṣṭhaṁ
kandarpam iva rūpiṇam
dhṛtiṁ viṣṭabhya lalanā
upatasthe tad-antike
sa tāṁ vilokya nṛpatir
harṣeṇotphulla-locanaḥ
uvāca ślakṣṇayā vācā
devīṁ hṛṣṭa-tanūruhaḥ
SYNONYMS
mitrā-varuṇayoḥ-of Mitra and Varuṇa; śāpāt-by the curse; āpannā-having obtained; nara-lokatām-the habits of a human being; niśamya-thus seeing; puruṣa-śreṣṭham-the best of males; kandarpam iva-like Cupid; rūpiṇam-having beauty; dhṛtim-patience, forbearance; viṣṭabhya-accepting; lalanā-that woman; upatasthe-approached; tat-antike-near to him; saḥ-he, Purūravā; tām-her; vilokya-by seeing; nṛpatiḥ-the King; harṣeṇa-with great jubilation; utphulla-locanaḥ-whose eyes became very bright; uvāca-said; ślakṣṇayā-very mild; vācā-by words; devīm-unto the demigoddess; hṛṣṭa-tanūruhaḥ-the hairs on whose body were standing in jubilation.
Having been cursed by Mitra and Varuṇa, the celestial woman Urvaśī had acquired the habits of a human being. Therefore, upon seeing Purūravā, the best of males, whose beauty resembled that of Cupid, she controlled herself and then approached him. When King Purūravā saw Urvaśī, his eyes became jubilant in the ecstasy of joy, and the hairs on his body stood on end. With mild, pleasing words, he spoke to her as follows.
TEXT 19
śrī-rājovāca
svāgataṁ te varārohe
āsyatāṁ karavāma kim
saṁramasva mayā sākaṁ
ratir nau śāśvatīḥ samāḥ
SYNONYMS
śrī-rājā uvāca-the King (Purūravā) said; svāgatam-welcome; te-unto you; varārohe-O best of beautiful women; āsyatām-kindly take your seat; karavāma kim-what can I do for you; saṁramasva-just become my companion; mayā sākam-with me; ratiḥ-a sexual relationship; nau-between us; śāśvatīḥ samāḥ-for many years.
King Purūravā said: O most beautiful woman, you are welcome. Please sit here and tell me what I can do for you. You may enjoy with me as long as you desire. Let us pass our life happily in a sexual relationship.
TEXT 20
urvaśy uvāca
kasyās tvayi na sajjeta
mano dṛṣṭiś ca sundara
yad-aṅgāntaram āsādya
cyavate ha riraṁsayā
SYNONYMS
urvaśī uvāca-Urvaśī replied; kasyāḥ-of which woman; tvayi-unto you; na-not; sajjeta-would become attracted; manaḥ-the mind; dṛṣṭiḥ ca-and sight; sundara-O most beautiful man; yat-aṅgāntaram-whose chest; āsādya-enjoying; cyavate-gives up; ha-indeed; riraṁsayā-for sexual enjoyment.
Urvaśī replied: O most handsome man, who is the woman whose mind and sight would not be attracted by you? If a woman takes shelter of your chest, she cannot refuse to enjoy with you in a sexual relationship.
When a beautiful man and a beautiful woman unite together and embrace one another, how within these three worlds can they check their sexual relationship? Therefore Śrīmad-Bhāgavatam (7.9.45) says, yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham.
TEXT 21
etāv uraṇakau rājan
nyāsau rakṣasva mānada
saṁraṁsye bhavatā sākaṁ
ślāghyaḥ strīṇāṁ varaḥ smṛtaḥ
SYNONYMS
etau-to these two; uraṇakau-lambs; rājan-O King Purūravā; nyāsau-who have fallen down; rakṣasva-please give protection; māna-da-O one who gives all honor to a guest or visitor; saṁraṁsye-I shall enjoy sexual union; bhavatā sākam-in your company; ślāghyaḥ-superior; strīṇām-of a woman; varaḥ-husband; smṛtaḥ-it is said.
My dear King Purūravā, please give protection to these two lambs, who have fallen down with me. Although I belong to the heavenly planets and you belong to earth, I shall certainly enjoy sexual union with you. I have no objection to accepting you as my husband, for you are superior in every respect.
As stated in the Brahma-saṁhitā (5.40), yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam. There are various planets and various atmospheres within this universe. The atmosphere of the heavenly planet from which Urvaśī descended after being cursed by Mitra and Varuṇa was different from the atmosphere of this earth. Indeed, the inhabitants of the heavenly planets are certainly far superior to the inhabitants of earth. Nonetheless, Urvaśī agreed to remain the consort of Purūravā, although she belonged to a superior community. A woman who finds a man with superior qualities may accept such a man as her husband. Similarly, if a man finds a woman who is from an inferior family but who has good qualities, he can accept such a brilliant wife, as advised by Śrī Cāṇakya Paṇḍita (strī-ratnaṁ duṣkulād api). The combination of male and female is worthwhile if the qualities of both are on an equal level.
TEXT 22
ghṛtaṁ me vīra bhakṣyaṁ syān
nekṣe tvānyatra maithunāt
vivāsasaṁ tat tatheti
pratipede mahāmanāḥ
SYNONYMS
ghṛtam-clarified butter or nectar; me-my; vīra-O hero; bhakṣyam-eatable; syāt-shall be; na-not; īkṣe-I shall see; tvā-you; anyatra-any other time; maithunāt-except at the time of sexual intercourse; vivāsasam-without any dress (naked); tat-that; tathā iti-shall be like that; pratipede-promised; mahāmanāḥ-King Purūravā.
Urvaśī said: "My dear hero, only preparations made in ghee [clarified butter] will be my eatables, and I shall not want to see you naked at any time, except at the time of sexual intercourse." The great-minded King Purūravā accepted these proposals.
TEXT 23
aho rūpam aho bhāvo
nara-loka-vimohanam
ko na seveta manujo
devīṁ tvāṁ svayam āgatām
SYNONYMS
aho-wonderful; rūpam-beauty; aho-wonderful; bhāvaḥ-postures; nara-loka-in human society or on the planet earth; vimohanam-so attractive; kaḥ-who; na-not; seveta-can accept; manujaḥ-among human beings; devīm-a demigoddess; tvām-like you; svayam āgatām-who has personally arrived.
Purūravā replied: O beautiful one, your beauty is wonderful and your gestures are also wonderful. Indeed, you are attractive to all human society. Therefore, since you have come of your own accord from the heavenly planets, who on earth would not agree to serve a demigoddess such as you.
It appears from the words of Urvaśī that the standard of living, eating, behavior and speech are all different on the heavenly planets from the standards on this planet earth. The inhabitants of the heavenly planets do not eat such abominable things as meat and eggs; everything they eat is prepared in clarified butter. Nor do they like to see either men or women naked, except at the time of sexual intercourse. To live naked or almost naked is uncivilized, but on this planet earth it has now become fashionable to dress half naked, and sometimes those like hippies live completely naked. Indeed, there are many clubs and societies for this purpose. Such conduct is not allowed, however, on the heavenly planets. The inhabitants of the heavenly planets, aside from being very beautiful, both in complexion and bodily features, are well behaved and long-living, and they eat first-class food in goodness. These are some of the distinctions between the inhabitants of the heavenly planets and the inhabitants of earth.
TEXT 24
tayā sa puruṣa-śreṣṭho
ramayantyā yathārhataḥ
reme sura-vihāreṣu
kāmaṁ caitrarathādiṣu
SYNONYMS
tayā-with her; saḥ-he; puruṣa-śreṣṭhaḥ-the best of human beings (Purūravā); ramayantyā-enjoying; yathā-arhataḥ-as far as possible; reme-enjoyed; sura-vihāreṣu-in places resembling the heavenly parks; kāmam-according to his desire; caitraratha-ādiṣu-in the best gardens, like Caitraratha.
Śukadeva Gosvāmī continued: The best of human beings, Purūravā, began freely enjoying the company of Urvaśī, who engaged in sexual activities with him in many celestial places, such as Caitraratha and Nandana-kānana, where the demigods enjoy.
TEXT 25
ramamāṇas tayā devyā
padma-kiñjalka-gandhayā
tan-mukhāmoda-muṣito
mumude 'har-gaṇān bahūn
SYNONYMS
ramamāṇaḥ-enjoying sex; tayā-with her; devyā-the heavenly goddess; padma-of a lotus; kiñjalka-like the saffron; gandhayā-the fragrance of whom; tat-mukha-her beautiful face; āmoda-by the fragrance; muṣitaḥ-being enlivened more and more; mumude-enjoyed life; ahaḥ-gaṇān-days after days; bahūn-many.
Urvaśī's body was as fragrant as the saffron of a lotus. Being enlivened by the fragrance of her face and body, Purūravā enjoyed her company for many days with great jubilation.
TEXT 26
apaśyann urvaśīm indro
gandharvān samacodayat
urvaśī-rahitaṁ mahyam
āsthānaṁ nātiśobhate
SYNONYMS
apaśyan-without seeing; urvaśīm-Urvaśī; indraḥ-the King of the heavenly planet; gandharvān-unto the Gandharvas; samacodayat-instructed; urvaśī-rahitam-without Urvaśī; mahyam-my; āsthānam-place; na-not; atiśobhate-appears beautiful.
Not seeing Urvaśī in his assembly, the King of heaven, Lord Indra, said, "Without Urvaśī my assembly is no longer beautiful." Considering this, he requested the Gandharvas to bring her back to his heavenly planet.
TEXT 27
te upetya mahā-rātre
tamasi pratyupasthite
urvaśyā uraṇau jahrur
nyastau rājani jāyayā
SYNONYMS
te-they, the Gandharvas; upetya-coming there; mahā-rātre-in the dead of night; tamasi-when the darkness; pratyupasthite-appeared; urvaśyā-by Urvaśī; uraṇau-two lambs; jahruḥ-stole; nyastau-given in charge; rājani-unto the King; jāyayā-by his wife, Urvaśī.
Thus the Gandharvas came to earth, and at midnight, when everything was dark, they appeared in the house of Purūravā and stole the two lambs entrusted to the King by his wife, Urvaśī.
"The dead of night" refers to midnight. The mahā-niśā is described in this smṛti-mantra: mahā-niśā dve ghaṭike rātrer madhyama-yāmayoḥ, "Twelve o'clock midnight is called the dead of night."
TEXT 28
niśamyākranditaṁ devī
putrayor nīyamānayoḥ
hatāsmy ahaṁ kunāthena
napuṁsā vīra-māninā
SYNONYMS
niśamya-by hearing; ākranditam-crying (because of being stolen); devī-Urvaśī; putrayoḥ-of those two lambs, which she treated as sons; nīyamānayoḥ-as they were being taken away; hatā-killed; asmi-am; aham-I; ku-nāthena-under the protection of a bad husband; na-puṁsā-by the eunuch; vīra-māninā-although considering himself a hero.
Urvaśī treated the two lambs like her own sons. Therefore, when they were being taken by the Gandharvas and began crying, Urvaśī heard them and rebuked her husband. "Now I am being killed," she said, "under the protection of an unworthy husband, who is a coward and a eunuch although he thinks himself a great hero.
TEXT 29
yad-viśrambhād ahaṁ naṣṭā
hṛtāpatyā ca dasyubhiḥ
yaḥ śete niśi santrasto
yathā nārī divā pumān
SYNONYMS
yat-viśrambhāt-because of depending upon whom; aham-I (am); naṣṭā-lost; hṛta-apatyā-bereft of my two sons, the lambs; ca-also; dasyubhiḥ-by the plunderers; yaḥ-he who (my so-called husband); śete-lies down; niśi-at night; santrastaḥ-being afraid; yathā-as; nārī-a woman; divā-during the daytime; pumān-male.
"Because I depended on him, the plunderers have deprived me of my two sons the lambs, and therefore I am now lost. My husband lies down at night in fear, exactly like a woman, although he appears to be a man during the day."
TEXT 30
iti vāk-sāyakair biddhaḥ
pratottrair iva kuñjaraḥ
niśi nistriṁśam ādāya
vivastro 'bhyadravad ruṣā
SYNONYMS
iti-thus; vāk-sāyakaiḥ-by the arrows of strong words; biddhaḥ-being pierced; pratottraiḥ-by the goads; iva-like; kuñjaraḥ-an elephant; niśi-in the night; nistriṁśam-a sword; ādāya-taking in hand; vivastraḥ-naked; abhyadravat-went out; ruṣā-in anger.
Purūravā, stricken by the sharp words of Urvaśī like an elephant struck by its driver's pointed rod, became very angry. Not even dressing himself properly, he took a sword in hand and went out naked into the night to follow the Gandharvas who had stolen the lambs.
TEXT 31
te visṛjyoraṇau tatra
vyadyotanta sma vidyutaḥ
ādāya meṣāv āyāntaṁ
nagnam aikṣata sā patim
SYNONYMS
te-they, the Gandharvas; visṛjya-after giving up; uraṇau-the two lambs; tatra-on the spot; vyadyotanta sma-illuminated; vidyutaḥ-shining like lightning; ādāya-taking in hand; meṣau-the two lambs; āyāntam-returning; nagnam-naked; aikṣata-saw; sā-Urvaśī; patim-her husband.
After giving up the two lambs, the Gandharvas shone brightly like lightning, thus illuminating the house of Purūravā. Urvaśī then saw her husband returning with the lambs in hand, but he was naked, and therefore she left.
TEXT 32
ailo 'pi śayane jāyām
apaśyan vimanā iva
tac-citto vihvalaḥ śocan
babhrāmonmattavan mahīm
SYNONYMS
ailaḥ-Purūravā; api-also; śayane-on the bedstead; jāyām-his wife; apaśyan-not seeing; vimanāḥ-morose; iva-like that; tat-cittaḥ-being too much attached to her; vihvalaḥ-disturbed in mind; śocan-lamenting; babhrāma-traveled; unmatta-vat-like a madman; mahīm-on the earth.
No longer seeing Urvaśī on his bed, Purūravā was most aggrieved. Because of his great attraction for her, he was very much disturbed. Thus, lamenting, he began traveling about the earth like a madman.
TEXT 33
sa tāṁ vīkṣya kurukṣetre
sarasvatyāṁ ca tat-sakhīḥ
pañca prahṛṣṭa-vadanaḥ
prāha sūktaṁ purūravāḥ
SYNONYMS
saḥ-he, Purūravā; tām-Urvaśī; vīkṣya-observing; kurukṣetre-at the place known as Kurukṣetra; sarasvatyām-on the bank of the Sarasvatī; ca-also; tat-sakhīḥ-her companions; pañca-five; prahṛṣṭa-vadanaḥ-being very happy and smiling; prāha-said; sūktam-sweet words; purūravāḥ-King Purūravā.
Once during his travels all over the world, Purūravā saw Urvaśī, accompanied by five companions, on the bank of the Sarasvatī at Kurukṣetra. With jubilation in his face, he then spoke to her in sweet words as follows.
TEXT 34
aho jāye tiṣṭha tiṣṭha
ghore na tyaktum arhasi
māṁ tvam adyāpy anirvṛtya
vacāṁsi kṛṇavāvahai
SYNONYMS
aho-hello; jāye-O my dear wife; tiṣṭha tiṣṭha-kindly stay, stay; ghore-O most cruel one; na-not; tyaktum-to give up; arhasi-you ought; mām-me; tvam-you; adya api-until now; anirvṛtya-having not gotten any happiness from me; vacāṁsi-some words; kṛṇavāvahai-let us talk for some time.
O my dear wife, O most cruel one, kindly stay, kindly stay. I know that I have never made you happy until now, but you should not give me up for that reason. This is not proper for you. Even if you have decided to give up my company, let us nonetheless talk for some time.
TEXT 35
sudeho 'yaṁ pataty atra
devi dūraṁ hṛtas tvayā
khādanty enaṁ vṛkā gṛdhrās
tvat-prasādasya nāspadam
SYNONYMS
su-dehaḥ-very beautiful body; ayam-this; patati-will now fall down; atra-on the spot; devi-O Urvaśī; dūram-far, far away from home; hṛtaḥ-taken away; tvayā-by you; khādanti-they will eat; enam-this (body); vṛkāḥ-foxes; gṛdhrāḥ-vultures; tvat-your; prasādasya-in mercy; na-not; āspadam-suitable.
O goddess, now that you have refused me, my beautiful body will fall down here, and because it is unsuitable for your pleasure, it will be eaten by foxes and vultures.
TEXT 36
urvaśy uvāca
mā mṛthāḥ puruṣo 'si tvaṁ
mā sma tvādyur vṛkā ime
kvāpi sakhyaṁ na vai strīṇāṁ
vṛkāṇāṁ hṛdayaṁ yathā
SYNONYMS
urvaśī uvāca-Urvaśī said; mā-do not; mṛthāḥ-give up your life; puruṣaḥ-male; asi-are; tvam-you; mā sma-do not allow it; tvā-unto you; adyuḥ-may eat; vṛkāḥ-the foxes; ime-these senses (do not be under the control of your senses); kva api-anywhere; sakhyam-friendship; na-not; vai-indeed; strīṇām-of women; vṛkāṇām-of the foxes; hṛdayam-the heart; yathā-as.
Urvaśī said: My dear King, you are a man, a hero. Don't be impatient and give up your life. Be sober and don't allow the senses to overcome you like foxes. Don't let the foxes eat you. In other words, you should not be controlled by your senses. Rather, you should know that the heart of a woman is like that of a fox. There is no use making friendship with women.
Cāṇakya Paṇḍita has advised, viśvāso naiva kartavyaḥ strīṣu rāja-kuleṣu ca: "Never place your faith in a woman or a politician." Unless elevated to spiritual consciousness, everyone is conditioned and fallen, what to speak of women, who are less intelligent than men. Women have been compared to śūdras and vaiśyas (striyo vaiśyās tathā śūdrāḥ). On the spiritual platform, however, when one is elevated to the platform of Kṛṣṇa consciousness, whether one is a man, woman, śūdra or whatever, everyone is equal. Otherwise, Urvaśī, who was a woman herself and who knew the nature of women, said that a woman's heart is like that of a sly fox. If a man cannot control his senses, he becomes a victim of such sly foxes. But if one can control the senses, there is no chance of his being victimized by sly, foxlike women. Cāṇakya Paṇḍita has also advised that if one has a wife like a sly fox, he must immediately give up his life at home and go to the forest.
mātā yasya gṛhe nāsti
bhāryā cāpriya-vādinī
araṇyaṁ tena gantavyaṁ
yathāraṇyaṁ tathā gṛham
(Cāṇakya-śloka 57)
Kṛṣṇa conscious gṛhasthas must be very careful of the sly fox woman. If the wife at home is obedient and follows her husband in Kṛṣṇa consciousness, the home is welcome. Otherwise one should give up one's home and go to the forest.
hitvātma-pātaṁ gṛham andha-kūpaṁ
vanaṁ gato yad dharim āśrayeta
(Bhāg. 7.5.5)
One should go to the forest and take shelter of the lotus feet of Hari, the Supreme Personality of Godhead.
TEXT 37
striyo hy akaruṇāḥ krūrā
durmarṣāḥ priya-sāhasāḥ
ghnanty alpārthe 'pi viśrabdhaṁ
patiṁ bhrātaram apy uta
SYNONYMS
striyaḥ-women; hi-indeed; akaruṇāḥ-merciless; krūrāḥ-cunning; durmarṣāḥ-intolerant; priya-sāhasāḥ-for their own pleasure they can do anything; ghnanti-they kill; alpa-arthe-for a slight reason; api-indeed; viśrabdham-faithful; patim-husband; bhrātaram-brother; api-also; uta-it is said.
Women as a class are merciless and cunning. They cannot tolerate even a slight offense. For their own pleasure they can do anything irreligious, and therefore they do not fear killing even a faithful husband or brother.
King Purūravā was greatly attached to Urvaśī. Yet despite his faithfulness to her, she had left him. Now, considering that the King was wasting his rarely achieved human form of life, Urvaśī frankly explained the nature of a woman. Because of her nature, a woman can respond to even a slight offense from her husband by not only leaving him but even killing him if required. To say nothing of her husband, she can even kill her brother. That is a woman's nature. Therefore, in the material world, unless women are trained to be chaste and faithful to their husbands, there cannot be peace or prosperity in society.
TEXT 38
vidhāyālīka-viśrambham
ajñeṣu tyakta-sauhṛdāḥ
navaṁ navam abhīpsantyaḥ
puṁścalyaḥ svaira-vṛttayaḥ
SYNONYMS
vidhāya-by establishing; alīka-false; viśrambham-faithfulness; ajñeṣu-unto the foolish men; tyakta-sauhṛdāḥ-who have given up the company of well-wishers; navam-new; navam-new; abhīpsantyaḥ-desiring; puṁścalyaḥ-women very easily allured by other men; svaira-independently; vṛttayaḥ-professional.
Women are very easily seduced by men. Therefore, polluted women give up the friendship of a man who is their well-wisher and establish false friendship among fools. Indeed, they seek newer and newer friends, one after another.
Because women are easily seduced, the Manu-saṁhitā enjoins that they should not be given freedom. A woman must always be protected, either by her father, by her husband, or by her elderly son. If women are given freedom to mingle with men like equals, which they now claim to be, they cannot keep their propriety. The nature of a woman, as personally described by Urvaśī, is to establish false friendship with someone and then seek new male companions, one after another, even if this means giving up the company of a sincere well-wisher.
TEXT 39
saṁvatsarānte hi bhavān
eka-rātraṁ mayeśvaraḥ
raṁsyaty apatyāni ca te
bhaviṣyanty aparāṇi bhoḥ
SYNONYMS
saṁvatsara-ante-at the end of every year; hi-indeed; bhavān-your good self; eka-rātram-one night only; mayā-with me; īśvaraḥ-my husband; raṁsyati-will enjoy sex life; apatyāni-children; ca-also; te-your; bhaviṣyanti-will generate; aparāṇi-others, one after another; bhoḥ-O my dear King.
O my dear King, you will be able to enjoy with me as my husband at the end of every year, for one night only. In this way you will have other children, one after another.
Although Urvaśī had adversely explained the nature of woman, Mahārāja Purūravā was very much attached to her, and therefore she wanted to give the King some concession by agreeing to be his wife for one night at the end of each year.
TEXT 40
antarvatnīm upālakṣya
devīṁ sa prayayau purīm
punas tatra gato 'bdānte
urvaśīṁ vīra-mātaram
SYNONYMS
antarvatnīm-pregnant; upālakṣya-by observing; devīm-Urvaśī; saḥ-he, King Purūravā; prayayau-returned; purīm-to his palace; punaḥ-again; tatra-at that very spot; gataḥ-went; abda-ante-at the end of the year; urvaśīm-Urvaśī; vīra-mātaram-the mother of one kṣatriya son.
Understanding that Urvaśī was pregnant, Purūravā returned to his palace. At the end of the year, there at Kurukṣetra, he again obtained the association of Urvaśī, who was then the mother of a heroic son.
TEXT 41
upalabhya mudā yuktaḥ
samuvāsa tayā niśām
athainam urvaśī prāha
kṛpaṇaṁ virahāturam
SYNONYMS
upalabhya-getting the association; mudā-in great jubilation; yuktaḥ-being united; samuvāsa-enjoyed her company in sex; tayā-with her; niśām-that night; atha-thereafter; enam-unto King Purūravā; urvaśī-the woman named Urvaśī; prāha-said; kṛpaṇam-to he who was poor-hearted; viraha-āturam-afflicted by the thought of separation.
Having regained Urvaśī at the end of the year, King Purūravā was most jubilant, and he enjoyed her company in sex for one night. But then he was very sorry at the thought of separation from her, so Urvaśī spoke to him as follows.
TEXT 42
gandharvān upadhāvemāṁs
tubhyaṁ dāsyanti mām iti
tasya saṁstuvatas tuṣṭā
agni-sthālīṁ dadur nṛpa
urvaśīṁ manyamānas tāṁ
so 'budhyata caran vane
SYNONYMS
gandharvān-unto the Gandharvas; upadhāva-go take shelter; imān-these; tubhyam-unto you; dāsyanti-will deliver; mām iti-exactly like me, or me factually; tasya-by him; saṁstuvataḥ-offering prayers; tuṣṭāḥ-being satisfied; agni-sthālīm-a girl produced from fire; daduḥ-delivered; nṛpa-O King; urvaśīm-Urvaśī; manya-mānaḥ-thinking; tām-her; saḥ-he (Purūravā); abudhyata-understood factually; caran-while walking; vane-in the forest.
Urvaśī said: "My dear King, seek shelter of the Gandharvas, for they will be able to deliver me to you again." In accordance with these words, the King satisfied the Gandharvas by prayers, and the Gandharvas, being pleased with him, gave him an Agnisthālī girl who looked exactly like Urvaśī. Thinking that the girl was Urvaśī, the King began walking with her in the forest, but later he could understand that she was not Urvaśī but Agnisthālī.
Śrīla Viśvanātha Cakravartī Ṭhākura remarks that Purūravā was very lusty. Immediately after getting the Agnisthālī girl, he wanted to have sex with her, but during sexual intercourse he could understand that the girl was Agnisthālī, not Urvaśī. This indicates that every man attached to a particular woman knows the particular characteristics of that woman during sex life. Thus Purūravā understood during sexual intercourse that the Agnisthālī girl was not Urvaśī.
TEXT 43
sthālīṁ nyasya vane gatvā
gṛhān ādhyāyato niśi
tretāyāṁ sampravṛttāyāṁ
manasi trayy avartata
SYNONYMS
sthālīm-the woman Agnisthālī; nyasya-immediately giving up; vane-in the forest; gatvā-on returning; gṛhān-at home; ādhyāyataḥ-began to meditate; niśi-the whole night; tretāyām-when the Tretā millennium; sampravṛttāyām-was just on the point of beginning; manasi-in his mind; trayī-the principles of the three Vedas; avartata-became revealed.
King Purūravā then left Agnisthālī in the forest and returned home, where he meditated all night upon Urvaśī. In the course of his meditation, the Tretā millennium began, and therefore the principles of the three Vedas, including the process of performing yajña to fulfill fruitive activities, appeared within his heart.
It is said, tretāyāṁ yajato makhaiḥ: in Tretā-yuga, if one performed yajñas, he would get the results of those yajñas. By performing viṣṇu-yajña specifically, one could even achieve the lotus feet of the Supreme Personality of Godhead. Of course, yajña is intended to please the Supreme Personality of Godhead. While Purūravā was meditating upon Urvaśī, the Tretā-yuga began, and therefore the Vedic yajñas were revealed in his heart. But Purūravā was a materialistic man, especially interested in enjoying the senses. Yajñas for enjoyment of the senses are called karma-kāṇḍīya-yajñas. Therefore, he decided to perform karma-kāṇḍīya-yajñas to fulfill his lusty desires. In other words, karma-kāṇḍīya-yajñas are meant for sensuous persons, whereas yajña should actually be performed to please the Supreme Personality of Godhead. To please the Supreme Personality of Godhead in Kali-yuga, the saṅkīrtana-yajña is recommended. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ [SB 11.5.32]. Only those who are very intelligent take to saṅkīrtana-yajña to fulfill all their desires, material and spiritual, whereas those who are lusty for sense enjoyment perform karma-kāṇḍīya-yajñas.
TEXTS 44–45
sthālī-sthānaṁ gato 'śvatthaṁ
śamī-garbhaṁ vilakṣya saḥ
tena dve araṇī kṛtvā
urvaśī-loka-kāmyayā
urvaśīṁ mantrato dhyāyann
adharāraṇim uttarām
ātmānam ubhayor madhye
yat tat prajananaṁ prabhuḥ
SYNONYMS
sthālī-sthānam-the place where Agnisthālī was left; gataḥ-going there; aśvattham-an aśvattha tree; śamī-garbham-produced from the womb of the śamī tree; vilakṣya-seeing; saḥ-he, Purūravā; tena-from that; dve-two; araṇī-pieces of wood required for igniting a fire for sacrifice; kṛtvā-making; urvaśī-loka-kāmyayā-desiring to go to the planet where Urvaśī was present; urvaśīm-Urvaśī; mantrataḥ-by chanting the required mantra; dhyāyan-meditating upon; adhara-lower; araṇim-araṇi wood; uttarām-and the upper one; ātmānam-himself; ubhayoḥ madhye-in between the two; yat tat-that which (he meditated upon); prajananam-as a son; prabhuḥ-the King.
When the process of fruitive yajña became manifest within his heart, King Purūravā went to the same spot where he had left Agnisthālī. There he saw that from the womb of a śamī tree, an aśvattha tree had grown. He then took a piece of wood from that tree and made it into two araṇis. Desiring to go to the planet where Urvaśī resided, he chanted mantras, meditating upon the lower araṇi as Urvaśī, the upper one as himself, and the piece of wood between them as his son. In this way he began to ignite a fire.
The Vedic fire for performing yajña was not ignited with ordinary matches or similar devices. Rather, the Vedic sacrificial fire was ignited by the araṇis, or two sacred pieces of wood, which produced fire by friction with a third. Such a fire is necessary for the performance of yajña. If successful, a yajña will fulfill the desire of its performer. Thus Purūravā took advantage of the process of yajña to fulfill his lusty desires. He thought of the lower araṇi as Urvaśī, the upper one as himself, and the middle one as his son. A relevant Vedic mantra quoted herein by Viśvanātha Cakravartī Ṭhākura is śamī-garbhād agniṁ mantha. A similar mantra is urvaśyām urasi purūravāḥ. Purūravā wanted to have children continuously by the womb of Urvaśī. His only ambition was to have sex life with Urvaśī and thereby get a son. In other words, he had so much lust in his heart that even while performing yajña he thought of Urvaśī, instead of thinking of the master of yajña, Yajñeśvara, Lord Viṣṇu.
TEXT 46
tasya nirmanthanāj jāto
jāta-vedā vibhāvasuḥ
trayyā sa vidyayā rājñā
putratve kalpitas tri-vṛt
SYNONYMS
tasya-of Purūravā; nirmanthanāt-because of interaction; jātaḥ-was born; jāta-vedāḥ-meant for material enjoyment according to the Vedic principles; vibhāvasuḥ-a fire; trayyā-following the Vedic principles; saḥ-the fire; vidyayā-by such a process; rājñā-by the King; putratve-a son's being born; kalpitaḥ-it so became; tri-vṛt-the three letters a-u-m combined together as oṁ.
From Purūravā's rubbing of the araṇis came a fire. By such a fire one can achieve all success in material enjoyment and be purified in seminal birth, initiation and in the performance of sacrifice, which are invoked with the combined letters a-u-m. Thus the fire was considered the son of King Purūravā.
According to the Vedic process, one can get a son through semen (śukra), one can get a bona fide disciple through initiation (sāvitra), or one can get a son or disciple through the fire of sacrifice (yajña). Thus when Mahārāja Purūravā generated the fire by rubbing the araṇis, the fire became his son. Either by semen, by initiation or by yajña one may get a son. The Vedic mantra oṁkāra, or praṇava, consisting of the letters a-u-m, can call each of these three methods into existence. Therefore the words nirmanthanāj jātaḥ indicate that by the rubbing of the araṇis a son was born.
TEXT 47
tenāyajata yajñeśaṁ
bhagavantam adhokṣajam
urvaśī-lokam anvicchan
sarva-devamayaṁ harim
SYNONYMS
tena-by generating such a fire; ayajata-he worshiped; yajña-īśam-the master or enjoyer of the yajña; bhagavantam-the Supreme Personality of Godhead; adhokṣajam-beyond the perception of the senses; urvaśī-lokam-to the planet where Urvaśī was staying; anvicchan-although desiring to go; sarva-deva-mayam-the reservoir of all demigods; harim-the Supreme Personality of Godhead.
By means of that fire, Purūravā, who desired to go to the planet where Urvaśī resided, performed a sacrifice, by which he satisfied the Supreme Personality of Godhead, Hari, the enjoyer of the results of sacrifice. Thus he worshiped the Lord, who is beyond the perception of the senses and is the reservoir of all the demigods.
As stated in Bhagavad-gītā, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram: [Bg. 5.29] any loka, or planet, to which one wants to go is the property of the Supreme Personality of Godhead, the enjoyer of the performance of sacrifice. The purpose of yajña is to satisfy the Supreme Personality of Godhead. In this age, as we have explained many times, the yajña of chanting the Hare Kṛṣṇa mahā-mantra is the only sacrifice that can satisfy the Supreme Lord. When the Lord is satisfied, one can fulfill any desire, material or spiritual. Bhagavad-gītā (3.14) also says, yajñād bhavati parjanyaḥ: by offering sacrifices to Lord Viṣṇu, one can have sufficient rainfall. When there is sufficient rainfall, the earth becomes fit to produce everything (sama-kāma-dughā mahī). If one can utilize the land properly, one can get all the necessities of life from the land, including food grains, fruits, flowers and vegetables. Everything one gets for material wealth is produced from the earth, and therefore it is said, sarva-kāma-dughā mahī (Bhāg. 1.10.4). Everything is possible by performing yajña. Therefore although Purūravā desired something material, he factually performed yajña to please the Supreme Personality of Godhead. The Lord is adhokṣaja, beyond the perception of Purūravā and everyone else. Consequently, some kind of yajña must be performed to fulfill the desires of the living entity. Yajñas can be performed in human society only when society is divided by varṇāśrama-dharma into four varṇas and four āśramas. Without such a regulative process, no one can perform yajñas, and without the performance of yajñas, no material plans can make human society happy at any time. Everyone should therefore be induced to perform yajñas. In this age of Kali, the yajña recommended is saṅkīrtana, the individual or collective chanting of the Hare Kṛṣṇa mahā-mantra. This will bring the fulfillment of all necessities for human society.
TEXT 48
eka eva purā vedaḥ
praṇavaḥ sarva-vāṅmayaḥ
devo nārāyaṇo nānya
eko 'gnir varṇa eva ca
SYNONYMS
ekaḥ-only one; eva-indeed; purā-formerly; vedaḥ-book of transcendental knowledge; praṇavaḥ-oṁkāra; sarva-vāk-mayaḥ-consisting of all Vedic mantras; devaḥ-the Lord, God; nārāyaṇaḥ-only Nārāyaṇa (was worshipable in the Satya-yuga); na anyaḥ-no other; ekaḥ agniḥ-one division only for agni; varṇaḥ-order of life; eva ca-and certainly.
In the Satya-yuga, the first millennium, all the Vedic mantras were included in one mantra-praṇava, the root of all Vedic mantras. In other words, the Atharva Veda alone was the source of all Vedic knowledge. The Supreme Personality of Godhead Nārāyaṇa was the only worshipable Deity; there was no recommendation for worship of the demigods. Fire was one only, and the only order of life in human society was known as haṁsa.
In Satya-yuga there was only one Veda, not four. Later, before the beginning of Kali-yuga, this one Veda, the Atharva Veda (or, some say, the Yajur Veda), was divided into four-Sāma, Yajur, Ṛg and Atharva-for the facility of human society. In Satya-yuga the only mantra was oṁkāra (oṁ tat sat). The same name oṁkāra is manifest in the mantra Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Unless one is a brāhmaṇa, one cannot utter oṁkāra and get the desired result. But in Kali-yuga almost everyone is a śūdra, unfit for pronouncing the praṇava, oṁkāra. Therefore the śāstras have recommended the chanting of the Hare Kṛṣṇa mahā-mantra. Oṁkāra is a mantra, or mahā-mantra, and Hare Kṛṣṇa is also a mahā-mantra. The purpose of pronouncing oṁkāra is to address the Supreme Personality of Godhead, Vāsudeva (oṁ namo bhagavate vāsudevāya). And the purpose of chanting the Hare Kṛṣṇa mantra is the same. Hare: "O energy of the Lord!" Kṛṣṇa: "O Lord Kṛṣṇa!" Hare: "O energy of the Lord!" Rāma: "O Supreme Lord, O supreme enjoyer!" The only worshipable Lord is Hari, who is the goal of the Vedas (vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]). By worshiping the demigods, one worships the different parts of the Lord, just as one might water the branches and twigs of a tree. But worshiping Nārāyaṇa, the all-inclusive Supreme Personality of Godhead, is like pouring water on the root of the tree, thus supplying water to the trunk, branches, twigs, leaves and so on. In Satya-yuga people knew how to fulfill the necessities of life simply by worshiping Nārāyaṇa, the Supreme Personality of Godhead. The same purpose can be served in this age of Kali by the chanting of the Hare Kṛṣṇa mantra, as recommended in the Bhāgavatam. Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet. Simply by chanting the Hare Kṛṣṇa mantra, one becomes free from the bondage of material existence and thus becomes eligible to return home, back to Godhead.
TEXT 49
purūravasa evāsīt
trayī tretā-mukhe nṛpa
agninā prajayā rājā
lokaṁ gāndharvam eyivān
SYNONYMS
purūravasaḥ-from King Purūravā; eva-thus; āsīt-there was; trayī-the Vedic principles of karma, jñāna and upāsanā; tretā-mukhe-in the beginning of the Tretā-yuga; nṛpa-O King Parīkṣit; agninā-simply by generating the fire of sacrifice; prajayā-by his son; rājā-King Purūravā; lokam-to the planet; gāndharvam-of the Gandharvas; eyivān-achieved.
O Mahārāja Parīkṣit, at the beginning of Tretā-yuga, King Purūravā inaugurated a karma-kāṇḍa sacrifice. Thus Purūravā, who considered the yajñic fire his son, was able to go to Gandharvaloka as he desired.
In Satya-yuga, Lord Nārāyaṇa was worshiped by meditation (kṛte yad dhyāyato viṣṇum). Indeed, everyone always meditated upon Lord Viṣṇu, Nārāyaṇa, and achieved every success by this process of meditation. In the next yuga, Tretā-yuga, the performance of yajña began (tretāyāṁ yajato mukhaiḥ). Therefore this verse says, trayī tretā-mukhe. Ritualistic ceremonies are generally called fruitive activities. Śrīla Viśvanātha Cakravartī Ṭhākura says that in Tretā-yuga, beginning in the Svāyambhuva-manvantara, ritualistic fruitive activities were similarly manifested from Priyavrata, etc.
Thus end the Bhaktivedanta purports of the Ninth Canto, Fourteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "King Purūravā Enchanted by Urvaśī."
Chapter Fifteen
Paraśurāma, the Lord's Warrior Incarnation
This chapter describes the history of Gādhi in the dynasty of Aila.
From the womb of Urvaśī came six sons, named Āyu, Śrutāyu, Satyāyu, Raya, Jaya and Vijaya. The son of Śrutāyu was Vasumān, the son of Satyāyu was Śrutañjaya, the son of Raya was Eka, the son of Jaya was Amita, and the son of Vijaya was Bhīma. Bhīma's son was named Kāñcana, the son of Kāñcana was Hotraka, and the son of Hotraka was Jahnu, who was celebrated for having drunk all the water of the Ganges in one sip. The descendants of Jahnu, one after another, were Puru, Balāka, Ajaka and Kuśa. The sons of Kuśa were Kuśāmbu, Tanaya, Vasu and Kuśanābha. From Kuśāmbu came Gādhi, who had a daughter named Satyavatī. Satyavatī married Ṛcīka Muni after the muni contributed a substantial dowry, and from the womb of Satyavatī by Ṛcīka Muni, Jamadagni was born. The son of Jamadagni was Rāma, or Paraśurāma. When a king named Kārtavīryārjuna stole Jamadagni's desire cow, Paraśurāma, who is ascertained by learned experts to be a saktyāveśa incarnation of the Supreme Personality of Godhead, killed Kārtavīryārjuna. Later, he annihilated the kṣatriya dynasty twenty-one times. After Paraśurāma killed Kārtavīryārjuna, Jamadagni told him that killing a king is sinful and that as a brāhmaṇa he should have tolerated the offense. Therefore Jamadagni advised Paraśurāma to atone for his sin by traveling to various holy places.
TEXT 1
śrī-bādarāyaṇir uvāca
ailasya corvaśī-garbhāt
ṣaḍ āsann ātmajā nṛpa
āyuḥ śrutāyuḥ satyāyū
rayo 'tha vijayo jayaḥ
SYNONYMS
śrī-bādarāyaṇiḥ uvāca-Śrī Śukadeva Gosvāmī said; ailasya-of Purūravā; ca-also; urvaśī-garbhāt-from the womb of Urvaśī; ṣaṭ-six; āsan-there were; ātmajāḥ-sons; nṛpa-O King Parīkṣit; āyuḥ-Āyu; śrutāyuḥ-Śrutāyu; satyāyuḥ-Satyāyu; rayaḥ-Raya; atha-as well as; vijayaḥ-Vijaya; jayaḥ-Jaya.
Śukadeva Gosvāmī continued: O King Parīkṣit, from the womb of Urvaśī, six sons were generated by Purūravā. Their names were Āyu, Śrutāyu, Satyāyu, Raya, Vijaya and Jaya.
TEXTS 2–3
śrutāyor vasumān putraḥ
satyāyoś ca śrutañjayaḥ
rayasya suta ekaś ca
jayasya tanayo 'mitaḥ
bhīmas tu vijayasyātha
kāñcano hotrakas tataḥ
tasya jahnuḥ suto gaṅgāṁ
gaṇḍūṣī-kṛtya yo 'pibat
SYNONYMS
śrutāyoḥ-of Śrutāyu; vasumān-Vasumān; putraḥ-a son; satyāyoḥ-of Satyāyu; ca-also; śrutañjayaḥ-a son named Śrutañjaya; rayasya-of Raya; sutaḥ-a son; ekaḥ-by the name Eka; ca-and; jayasya-of Jaya; tanayaḥ-the son; amitaḥ-by the name Amita; bhīmaḥ-by the name Bhīma; tu-indeed; vijayasya-of Vijaya; atha-thereafter; kāñcanaḥ-Kāñcana, the son of Bhīma; hotrakaḥ-Hotraka, the son of Kāñcana; tataḥ-then; tasya-of Hotraka; jahnuḥ-by the name Jahnu; sutaḥ-a son; gaṅgām-all the water of the Ganges; gaṇḍūṣī-kṛtya-by one sip; yaḥ-he who (Jahnu); apibat-drank.
The son of Śrutāyu was Vasumān; the son of Satyāyu, Śrutañjaya; the son of Raya, Eka; the son of Jaya, Amita; and the son of Vijaya, Bhīma. The son of Bhīma was Kāñcana; the son of Kāñcana was Hotraka; and the son of Hotraka was Jahnu, who drank all the water of the Ganges in one sip.
TEXT 4
jahnos tu purus tasyātha
balākaś cātmajo 'jakaḥ
tataḥ kuśaḥ kuśasyāpi
kuśāmbus tanayo vasuḥ
kuśanābhaś ca catvāro
gādhir āsīt kuśāmbujaḥ
SYNONYMS
jahnoḥ-of Jahnu; tu-indeed; puruḥ-a son named Puru; tasya-of Puru; atha-thereafter; balākaḥ-a son named Balāka; ca-and; ātmajaḥ-Balāka's son; ajakaḥ-of the name Ajaka; tataḥ-thereafter; kuśaḥ-Kuśa; kuśasya-of Kuśa; api-then; kuśāmbuḥ-Kuśāmbu; tanayaḥ-Tanaya; vasuḥ-Vasu; kuśanābhaḥ-Kuśanābha; ca-and; catvāraḥ-four (sons); gādhiḥ-Gādhi; āsīt-there was; kuśāmbujaḥ-the son of Kuśāmbu.
The son of Jahnu was Puru, the son of Puru was Balāka, the son of Balāka was Ajaka, and the son of Ajaka was Kuśa. Kuśa had four sons, named Kuśāmbu, Tanaya, Vasu and Kuśanābha. The son of Kuśāmbu was Gādhi.
TEXTS 5–6
tasya satyavatīṁ kanyām
ṛcīko 'yācata dvijaḥ
varaṁ visadṛśaṁ matvā
gādhir bhārgavam abravīt
ekataḥ śyāma-karṇānāṁ
hayānāṁ candra-varcasām
sahasraṁ dīyatāṁ śulkaṁ
kanyāyāḥ kuśikā vayam
SYNONYMS
tasya-of Gādhi; satyavatīm-Satyavatī; kanyām-the daughter; ṛcīkaḥ-the great sage Ṛcīka; ayācata-requested; dvijaḥ-the brāhmaṇa; varam-as her husband; visadṛśam-not equal or fit; matvā-thinking like that; gādhiḥ-King Gādhi; bhārgavam-unto Ṛcīka; abravīt-replied; ekataḥ-by one; śyāma-karṇānām-whose ear is black; hayānām-horses; candra-varcasām-as brilliant as the moonshine; sahasram-one thousand; dīyatām-please deliver; śulkam-as a dowry; kanyāyāḥ-to my daughter; kuśikāḥ-in the family of Kuśa; vayam-we (are).
King Gādhi had a daughter named Satyavatī, whom a brāhmaṇa sage named Ṛcīka requested from the King to be his wife. King Gādhi, however, regarded Ṛcīka as an unfit husband for his daughter, and therefore he told the brāhmaṇa, "My dear sir, I belong to the dynasty of Kuśa. Because we are aristocratic kṣatriyas, you have to give some dowry for my daughter. Therefore, bring at least one thousand horses, each as brilliant as moonshine and each having one black ear, whether right or left."
The son of King Gādhi was Viśvāmitra, who was said to be a brāhmaṇa and kṣatriya combined. Viśvāmitra attained the status of a brahmarṣi, as explained later. From the marriage of Satyavatī with Ṛcīka Muni would come a son with the spirit of a kṣatriya. King Gādhi demanded that an uncommon request be fulfilled before the brāhmaṇa Ṛcīka could marry his daughter.
TEXT 7
ity uktas tan-mataṁ jñātvā
gataḥ sa varuṇāntikam
ānīya dattvā tān aśvān
upayeme varānanām
SYNONYMS
iti-thus; uktaḥ-having been requested; tat-matam-his mind; jñātvā-(the sage) could understand; gataḥ-went; saḥ-he; varuṇa-antikam-to the place of Varuṇa; ānīya-having brought; dattvā-and after delivering; tān-those; aśvān-horses; upayeme-married; vara-ānanām-the beautiful daughter of King Gādhi.
When King Gādhi made this demand, the great sage Ṛcīka could understand the King's mind. Therefore he went to the demigod Varuṇa and brought from him the one thousand horses that Gādhi had demanded. After delivering these horses, the sage married the King's beautiful daughter.
TEXT 8
sa ṛṣiḥ prārthitaḥ patnyā
śvaśrvā cāpatya-kāmyayā
śrapayitvobhayair mantraiś
caruṁ snātuṁ gato muniḥ
SYNONYMS
saḥ-he (Ṛcīka); ṛṣiḥ-the great saint; prārthitaḥ-being requested; patnyā-by his wife; śvaśrvā-by his mother-in-law; ca-also; apatya-kāmyayā-desiring a son; śrapayitvā-after cooking; ubhayaiḥ-both; mantraiḥ-by chanting particular mantras; carum-a preparation for offering in a sacrifice; snātum-to bathe; gataḥ-went out; muniḥ-the great sage.
Thereafter, Ṛcīka Muni's wife and mother-in-law, each desiring a son, requested the Muni to prepare an oblation. Thus Ṛcīka Muni prepared one oblation for his wife with a brāhmaṇa mantra and another for his mother-in-law with a kṣatriya mantra. Then he went out to bathe.
TEXT 9
tāvat satyavatī mātrā
sva-caruṁ yācitā satī
śreṣṭhaṁ matvā tayāyacchan
mātre mātur adat svayam
SYNONYMS
tāvat-in the meantime; satyavatī-Satyavatī, the wife of Ṛcīka; mātrā-by her mother; sva-carum-the oblation meant for herself (Satyavatī); yācitā-asked to give; satī-being; śreṣṭham-better; matvā-thinking; tayā-by her; ayacchat-delivered; mātre-to her mother; mātuḥ-of the mother; adat-ate; svayam-personally.
Meanwhile, because Satyavatī's mother thought that the oblation prepared for her daughter, Ṛcīka's wife, must be better, she asked her daughter for that oblation. Satyavatī therefore gave her own oblation to her mother and ate her mother's oblation herself.
A husband naturally has some affection for his wife. Therefore Satyavatī's mother thought that the oblation prepared for Satyavatī by the sage Ṛcīka must have been better than her own oblation. In Ṛcīka's absence, the mother took the better oblation from Satyavatī and ate it.
TEXT 10
tad viditvā muniḥ prāha
patnīṁ kaṣṭam akāraṣīḥ
ghoro daṇḍa-dharaḥ putro
bhrātā te brahma-vittamaḥ
SYNONYMS
tat-this fact; viditvā-having learned; muniḥ-the great sage; prāha-said; patnīm-unto his wife; kaṣṭam-very regrettable; akāraṣīḥ-you have done; ghoraḥ-fierce; daṇḍa-dharaḥ-a great personality who can punish others; putraḥ-such a son; bhrātā-brother; te-your; brahma-vittamaḥ-a learned scholar in spiritual science.
When the great sage Ṛcīka returned home after bathing and understood what had happened in his absence, he said to his wife, Satyavatī, "You have done a great wrong. Your son will be a fierce kṣatriya, able to punish everyone, and your brother will be a learned scholar in spiritual science."
A brāhmaṇa is highly qualified when he can control his senses and mind, when he is a learned scholar in spiritual science and when he is tolerant and forgiving. A kṣatriya, however, is highly qualified when he is fierce in giving punishment to wrongdoers. These qualities are stated in Bhagavad-gītā (18.42–43). Because Satyavatī, instead of eating her own oblation, had eaten that which was meant for her mother, she would give birth to a son imbued with the kṣatriya spirit. This was undesirable. The son of a brāhmaṇa is generally expected to become a brāhmaṇa, but if such a son becomes fierce like a kṣatriya, he is designated according to the description of the four varṇas in Bhagavad-gītā (cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]). If the son of a brāhmaṇa does not become like a brāhmaṇa, he may be called a kṣatriya, vaiśya or śūdra, according to his qualifications. The basic principle for dividing society is not a person's birth but his qualities and actions.
TEXT 11
prasāditaḥ satyavatyā
maivaṁ bhūr iti bhārgavaḥ
atha tarhi bhavet pautro
jamadagnis tato 'bhavat
SYNONYMS
prasāditaḥ-pacified; satyavatyā-by Satyavatī; mā-not; evam-thus; bhūḥ-let it be; iti-thus; bhārgavaḥ-the great sage; atha-if your son should not become like that; tarhi-then; bhavet-should become like that; pautraḥ-the grandson; jamadagniḥ-Jamadagni; tataḥ-thereafter; abhavat-was born.
Satyavatī, however, pacified Ṛcīka Muni with peaceful words and requested that her son not be like a fierce kṣatriya. Ṛcīka Muni replied, "Then your grandson will be of a kṣatriya spirit." Thus Jamadagni was born as the son of Satyavatī.
The great sage Ṛcīka was very angry, but somehow or other Satyavatī pacified him, and at her request he changed his mind. It is indicated here that the son of Jamadagni would be born as Paraśurāma.
TEXTS 12–13
sā cābhūt sumahat-puṇyā
kauśikī loka-pāvanī
reṇoḥ sutāṁ reṇukāṁ vai
jamadagnir uvāha yām
tasyāṁ vai bhārgava-ṛṣeḥ
sutā vasumad-ādayaḥ
yavīyāñ jajña eteṣāṁ
rāma ity abhiviśrutaḥ
SYNONYMS
sā-she (Satyavatī); ca-also; abhūt-became; sumahat-puṇyā-very great and sacred; kauśikī-the river by the name Kauśikī; loka-pāvanī-purifying the whole world; reṇoḥ-of Reṇu; sutām-the daughter; reṇukām-by the name Reṇukā; vai-indeed; jamadagniḥ-Satyavatī's son, Jamadagni; uvāha-married; yām-whom; tasyām-in the womb of Reṇukā; vai-indeed; bhārgava-ṛṣeḥ-by the semen of Jamadagni; sutāḥ-sons; vasumat-ādayaḥ-many, headed by Vasumān; yavīyān-the youngest; jajñe-was born; eteṣām-among them; rāmaḥ-Paraśurāma; iti-thus; abhiviśrutaḥ-was known everywhere.
Satyavatī later became the sacred river Kauśikī to purify the entire world, and her son, Jamadagni, married Reṇukā, the daughter of Reṇu. By the semen of Jamadagni, many sons, headed by Vasumān, were born from the womb of Reṇukā. The youngest of them was named Rāma, or Paraśurāma.
TEXT 14
yam āhur vāsudevāṁśaṁ
haihayānāṁ kulāntakam
triḥ-sapta-kṛtvo ya imāṁ
cakre niḥkṣatriyāṁ mahīm
SYNONYMS
yam-whom (Paraśurāma); āhuḥ-all the learned scholars say; vāsudeva-aṁśam-an incarnation of Vāsudeva, the Supreme Personality of Godhead; haihayānām-of the Haihayas; kula-antakam-the annihilator of the dynasty; triḥ-sapta-kṛtvaḥ-twenty-one times; yaḥ-who (Paraśurāma); imām-this; cakre-made; niḥkṣatriyām-devoid of kṣatriyas; mahīm-the earth.
Learned scholars accept this Paraśurāma as the celebrated incarnation of Vāsudeva who annihilated the dynasty of Kārtavīrya. Paraśurāma killed all the kṣatriyas on earth twenty-one times.
TEXT 15
dṛptaṁ kṣatraṁ bhuvo bhāram
abrahmaṇyam anīnaśat
rajas-tamo-vṛtam ahan
phalguny api kṛte 'ṁhasi
SYNONYMS
dṛptam-very proud; kṣatram-the kṣatriyas, the ruling class; bhuvaḥ-of the earth; bhāram-burden; abrahmaṇyam-sinful, not caring for the religious principles enunciated by the brāhmaṇas; anīnaśat-drove away or annihilated; rajaḥ-tamaḥ-by the qualities of passion and ignorance; vṛtam-covered; ahan-he killed; phalguni-not very great; api-although; kṛte-had been committed; aṁhasi-an offense.
When the royal dynasty, being excessively proud because of the material modes of passion and ignorance, became irreligious and ceased to care for the laws enacted by the brāhmaṇas, Paraśurāma killed them. Although their offense was not very severe, he killed them to lessen the burden of the world.
The kṣatriyas, or the ruling class, must govern the world in accordance with the rules and regulations enacted by great brāhmaṇas and saintly persons. As soon as the ruling class becomes irresponsible in regard to the religious principles, it becomes a burden on the earth. As stated here, rajas-tamo-vṛtaṁ, bhāram abrahmaṇyam: when the ruling class is influenced by the lower modes of nature, namely ignorance and passion, it becomes a burden to the world and must then be annihilated by superior power. We actually see from modern history that monarchies have been abolished by various revolutions, but unfortunately the monarchies have been abolished to establish the supremacy of third-class and fourth-class men. Although monarchies overpowered by the modes of passion and ignorance have been abolished in the world, the inhabitants of the world are still unhappy, for although the qualities of the former monarchs were degraded by taints of ignorance, these monarchs have been replaced by men of the mercantile and worker classes whose qualities are even more degraded. When the government is actually guided by brāhmaṇas, or God conscious men, then there can be real happiness for the people. Therefore in previous times, when the ruling class was degraded to the modes of passion and ignorance, the brāhmaṇas, headed by such a kṣatriya-spirited brāhmaṇa as Paraśurāma, killed them twenty-one consecutive times.
In Kali-yuga, as stated in Śrīmad-Bhāgavatam (12.2.13), dasyu-prāyeṣu rājasu: the ruling class (rājanya) will be no better than plunderers (dasyus) because the third-class and fourth-class men will monopolize the affairs of the government. Ignoring the religious principles and brahminical rules and regulations, they will certainly try to plunder the riches of the citizens without consideration. As stated elsewhere in Śrīmad-Bhāgavatam (12.1.40):
asaṁskṛtāḥ kriyā-hīnā
rajasā tamasāvṛtāḥ
prajās te bhakṣayiṣyanti
mlecchā rājanya-rūpiṇaḥ
Being unpurified, neglecting to discharge human duties properly, and being influenced by the modes of passion (rajas) and ignorance (tamas), unclean people (mlecchas), posing as members of the government (rājanya-rūpiṇaḥ), will swallow the citizens (prājas te bhakṣayiṣyanti). And in still another place, Śrīmad-Bhāgavatam (12.2.7–8) says:
evaṁ prajābhir duṣṭābhir
ākīrṇe kṣiti-maṇḍale
brahma-viṭ-kṣatra-śūdrāṇāṁ
yo balī bhavitā nṛpaḥ
prajā hi lubdhai rājanyair
nirghṛṇair dasyu-dharmabhiḥ
ācchinna-dāra-draviṇā
yāsyanti giri-kānanam
Human society is naturally grouped into four divisions, as stated in Bhagavad-gītā (cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]). But if this system is neglected and the qualities and divisions of society are not considered, the result will be brahma-viṭ-kṣatra-śūdrāṇāṁ yo balī bhavitā nṛpaḥ: the so-called caste system of brāhmaṇa, kṣatriya, vaiśya and śūdra will be meaningless. As a result, whoever somehow or other becomes powerful will be the king or president, and thus the prajās, or citizens, will be so harassed that they will give up hearth and home and will go to the forest (yāsyanti giri-kānanam) to escape harassment by government officials who have no mercy and are addicted to the ways of plunderers. Therefore the prajās, or the people in general, must take to the Kṛṣṇa consciousness movement, the Hare Kṛṣṇa movement, which is the sound incarnation of the Supreme Personality of Godhead. Kali-kāle nāma-rūpe kṛṣṇa-avatāra: Kṛṣṇa, the Supreme Personality of Godhead, has now appeared as an incarnation by His holy name. Therefore, when the prajās become Kṛṣṇa conscious, they can then expect a good government and good society, a perfect life, and liberation from the bondage of material existence.
TEXT 16
śrī-rājovāca
kiṁ tad aṁho bhagavato
rājanyair ajitātmabhiḥ
kṛtaṁ yena kulaṁ naṣṭaṁ
kṣatriyāṇām abhīkṣṇaśaḥ
SYNONYMS
śrī-rājā uvāca-Mahārāja Parīkṣit inquired; kim-what; tat aṁhaḥ-that offense; bhagavataḥ-unto the Supreme Personality of Godhead; rājanyaiḥ-by the royal family; ajita-ātmabhiḥ-who could not control their senses and thus were degraded; kṛtam-which had been done; yena-by which; kulam-the dynasty; naṣṭam-was annihilated; kṣatriyāṇām-of the royal family; abhīkṣṇaśaḥ-again and again.
King Parīkṣit inquired from Śukadeva Gosvāmī: What was the offense that the kṣatriyas who could not control their senses committed before Lord Paraśurāma, the incarnation of the Supreme Personality of Godhead, for which the Lord annihilated the kṣatriya dynasty again and again?
TEXTS 17–19
śrī-bādarāyaṇir uvāca
haihayānām adhipatir
arjunaḥ kṣatriyarṣabhaḥ
dattaṁ nārāyaṇāṁśāṁśam
ārādhya parikarmabhiḥ
bāhūn daśa-śataṁ lebhe
durdharṣatvam arātiṣu
avyāhatendriyaujaḥ śrī-
tejo-vīrya-yaśo-balam
yogeśvaratvam aiśvaryaṁ
guṇā yatrāṇimādayaḥ
cacārāvyāhata-gatir
lokeṣu pavano yathā
SYNONYMS
śrī-bādarāyaṇiḥ uvāca-Śrī Śukadeva Gosvāmī replied; haihayānām adhipatiḥ-the King of the Haihayas; arjunaḥ-by the name Kārtavīryārjuna; kṣatriya-ṛṣabhaḥ-the best of the kṣatriyas; dattam-unto Dattātreya; nārāyaṇa-aṁśa-aṁśam-the plenary portion of the plenary portion of Nārāyaṇa; ārādhya-after worshiping; parikarmabhiḥ-by worship according to the regulative principles; bāhūn-arms; daśa-śatam-one thousand (ten times one hundred); lebhe-achieved; durdharṣatvam-the quality of being very difficult to conquer; arātiṣu-in the midst of enemies; avyāhata-undefeatable; indriya-ojaḥ-strength of the senses; śrī-beauty; tejaḥ-influence; vīrya-power; yaśaḥ-fame; balam-bodily strength; yoga-īśvaratvam-controlling power gained by the practice of mystic yoga; aiśvaryam-opulence; guṇāḥ-qualities; yatra-wherein; aṇimā-ādayaḥ-eight kinds of yogic perfection (aṇimā, laghimā, etc.); cacāra-he went; avyāhata-gatiḥ-whose progress was indefatigable; lokeṣu-all over the world or universe; pavanaḥ-the wind; yathā-like.
Śukadeva Gosvāmī said: The best of the kṣatriyas, Kārtavīryārjuna, the King of the Haihayas, received one thousand arms by worshiping Dattātreya, the plenary expansion of the Supreme Personality of Godhead, Nārāyaṇa. He also became undefeatable by enemies and received unobstructed sensory power, beauty, influence, strength, fame and the mystic power by which to achieve all the perfections of yoga, such as aṇimā and laghimā. Thus having become fully opulent, he roamed all over the universe without opposition, just like the wind.
TEXT 20
strī-ratnair āvṛtaḥ krīḍan
revāmbhasi madotkaṭaḥ
vaijayantīṁ srajaṁ bibhrad
rurodha saritaṁ bhujaiḥ
SYNONYMS
strī-ratnaiḥ-by beautiful women; āvṛtaḥ-surrounded; krīḍan-enjoying; revā-ambhasi-in the water of the River Revā, or Narmadā; mada-utkaṭaḥ-too puffed up because of opulence; vaijayantīm srajam-the garland of victory; bibhrat-being decorated with; rurodha-stopped the flow; saritam-of the river; bhujaiḥ-with his arms.
Once while enjoying in the water of the River Narmadā, the puffed-up Kārtavīryārjuna, surrounded by beautiful women and garlanded with a garland of victory, stopped the flow of the water with his arms.
TEXT 21
viplāvitaṁ sva-śibiraṁ
pratisrotaḥ-sarij-jalaiḥ
nāmṛṣyat tasya tad vīryaṁ
vīramānī daśānanaḥ
SYNONYMS
viplāvitam-having been inundated; sva-śibiram-his own camp; pratisrotaḥ-which was flowing in the opposite direction; sarit-jalaiḥ-by the water of the river; na-not; amṛṣyat-could tolerate; tasya-of Kārtavīryārjuna; tat vīryam-that influence; vīramānī-considering himself very heroic; daśa-ānanaḥ-the ten-headed Rāvaṇa.
Because Kārtavīryārjuna made the water flow in the opposite direction, the camp of Rāvaṇa, which was set up on the bank of the Narmadā near the city of Māhiṣmatī, was inundated. This was unbearable to the ten-headed Rāvaṇa, who considered himself a great hero and could not tolerate Kārtavīryārjuna's power.
Rāvaṇa was out touring to gain victory over all other countries (dig-vijaya), and he had camped on the bank of the Narmadā River near the city of Māhiṣmatī.
TEXT 22
gṛhīto līlayā strīṇāṁ
samakṣaṁ kṛta-kilbiṣaḥ
māhiṣmatyāṁ sanniruddho
mukto yena kapir yathā
SYNONYMS
gṛhītaḥ-was arrested by force; līlayā-very easily; strīṇām-of the women; samakṣam-in the presence; kṛta-kilbiṣaḥ-thus becoming an offender; māhiṣmatyām-in the city known as Māhiṣmatī; sanniruddhaḥ-was arrested; muktaḥ-released; yena-by whom (Kārtavīryārjuna); kapiḥ yathā-exactly as done to a monkey.
When Rāvaṇa attempted to insult Kārtavīryārjuna in the presence of the women and thus offended him, Kārtavīryārjuna easily arrested Rāvaṇa and put him in custody in the city of Māhiṣmatī, just as one captures a monkey, and then released him neglectfully.
TEXT 23
sa ekadā tu mṛgayāṁ
vicaran vijane vane
yadṛcchayāśrama-padaṁ
jamadagner upāviśat
SYNONYMS
saḥ-he, Kārtavīryārjuna; ekadā-once upon a time; tu-but; mṛgayām-while hunting; vicaran-wandering; vijane-solitary; vane-in a forest; yadṛcchayā-without any program; āśrama-padam-the residential place; jamadagneḥ-of Jamadagni Muni; upāviśat-he entered.
Once while Kārtavīryārjuna was wandering unengaged in a solitary forest and hunting, he approached the residence of Jamadagni.
Kārtavīryārjuna had no business going to the residence of Jamadagni, but because he was puffed-up by his extraordinary power, he went there and offended Paraśurāma. This was the prelude to his being killed by Paraśurāma for his offensive act.
TEXT 24
tasmai sa naradevāya
munir arhaṇam āharat
sasainyāmātya-vāhāya
haviṣmatyā tapo-dhanaḥ
SYNONYMS
tasmai-unto him; saḥ-he (Jamadagni); naradevāya-unto King Kārtavīryārjuna; muniḥ-the great sage; arhaṇam-paraphernalia for worship; āharat-offered; sa-sainya-with his soldiers; amātya-his ministers; vāhāya-and the chariots, the elephants, the horses or the men who carried the palanquins; haviṣmatyā-because of possessing a kāmadhenu, a cow that could supply everything; tapaḥ-dhanaḥ-the great sage, whose only power was his austerity, or who was engaged in austerity.
The sage Jamadagni, who was engaged in great austerities in the forest, received the King very well, along with the King's soldiers, ministers and carriers. He supplied all the necessities to worship these guests, for he possessed a kāmadhenu cow that was able to supply everything.
The Brahma-saṁhitā informs us that the spiritual world, and especially the planet Goloka Vṛndāvana, where Kṛṣṇa lives, is full of surabhi cows (surabhīr abhipālayantam [Bs. 5.29]). The surabhi cow is also called kāmadhenu. Although Jamadagni possessed only one kāmadhenu, he was able to get from it everything desirable. Thus he was able to receive the King, along with the King's great number of followers, ministers, soldiers, animals and palanquin carriers. When we speak of a king, we understand that he is accompanied by many followers. Jamadagni was able to receive all the King's followers properly and feed them sumptuously with food prepared in ghee. The King was astonished at how opulent Jamadagni was because of possessing only one cow, and therefore he became envious of the great sage. This was the beginning of his offense. Paraśurāma, the incarnation of the Supreme Personality of Godhead, killed Kārtavīryārjuna because Kārtavīryārjuna was too proud. One may possess unusual opulence in this material world, but if one becomes puffed up and acts whimsically he will be punished by the Supreme Personality of Godhead. This is the lesson to learn from this history, in which Paraśurāma became angry at Kārtavīryārjuna and killed him and rid the entire world of kṣatriyas twenty-one times.
TEXT 25
sa vai ratnaṁ tu tad dṛṣṭvā
ātmaiśvaryātiśāyanam
tan nādriyatāgnihotryāṁ
sābhilāṣaḥ sahaihayaḥ
SYNONYMS
saḥ-he (Kārtavīryārjuna); vai-indeed; ratnam-a great source of wealth; tu-indeed; tat-the kāmadhenu in the possession of Jamadagni; dṛṣṭvā-by observing; ātma-aiśvarya-his own personal opulence; ati-śāyanam-which was exceeding; tat-that; na-not; ādriyata-appreciated very much; agnihotryām-in that cow, which was useful for executing the agnihotra sacrifice; sa-abhilāṣaḥ-became desirous; sa-haihayaḥ-with his own men, the Haihayas.
Kārtavīryārjuna thought that Jamadagni was more powerful and wealthy than himself because of possessing a jewel in the form of the kāmadhenu. Therefore he and his own men, the Haihayas, were not very much appreciative of Jamadagni's reception. On the contrary, they wanted to possess that kāmadhenu, which was useful for the execution of the agnihotra sacrifice.
Jamadagni was more powerful than Kārtavīryārjuna because of performing the agnihotra-yajña with clarified butter received from the kāmadhenu. Not everyone can be expected to possess such a cow. Nonetheless, an ordinary man may possess an ordinary cow, give protection to this animal, take sufficient milk from it, and engage the milk to produce butter and clarified ghee, especially for performing the agnihotra-yajña. This is possible for everyone. Thus we find that in Bhagavad-gītā Lord Kṛṣṇa advises go-rakṣya, the protection of cows. This is essential because if cows are cared for properly they will surely supply sufficient milk. We have practical experience in America that in our various ISKCON farms we are giving proper protection to the cows and receiving more than enough milk. In other farms the cows do not deliver as much milk as in our farms; because our cows know very well that we are not going to kill them, they are happy, and they give ample milk. Therefore this instruction given by Lord Kṛṣṇa-go-rakṣya-is extremely meaningful. The whole world must learn from Kṛṣṇa how to live happily without scarcity simply by producing food grains (annād bhavanti bhūtāni) and giving protection to the cows (go-rakṣya). Kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāvajam [Bg. 18.44]. Those who belong to the third level of human society, namely the mercantile people, must keep land for producing food grains and giving protection to cows. This is the injunction of Bhagavad-gītā. In the matter of protecting the cows, the meat-eaters will protest, but in answer to them we may say that since Kṛṣṇa gives stress to cow protection, those who are inclined to eat meat may eat the flesh of unimportant animals like hogs, dogs, goats and sheep, but they should not touch the life of the cows, for this is destructive to the spiritual advancement of human society.
TEXT 26
havirdhānīm ṛṣer darpān
narān hartum acodayat
te ca māhiṣmatīṁ ninyuḥ
sa-vatsāṁ krandatīṁ balāt
SYNONYMS
haviḥ-dhānīm-the kāmadhenu; ṛṣeḥ-of the great sage Jamadagni; darpāt-because of his being puffed up with material power; narān-all his men (soldiers); hartum-to steal or take away; acodayat-encouraged; te-the men of Kārtavīryārjuna; ca-also; māhiṣmatīm-to the capital of Kārtavīryārjuna; ninyuḥ-brought; sa-vatsām-with the calf; krandatīm-crying; balāt-because of being taken away by force.
Being puffed up by material power, Kārtavīryārjuna encouraged his men to steal Jamadagni's kāmadhenu. Thus the men forcibly took away the crying kāmadhenu, along with her calf, to Māhiṣmatī, Kārtavīryārjuna's capital.
The word havirdhānīm is significant in this verse. Havirdhānīm refers to a cow required for supplying havis, or ghee, for the performance of ritualistic ceremonies in sacrifices. In human life, one should be trained to perform yajñas. As we are informed in Bhagavad-gītā (3.9), yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ: if we do not perform yajña, we shall simply work very hard for sense gratification like dogs and hogs. This is not civilization. A human being should be trained to perform yajña. Yajñād bhavati parjanyaḥ [Bg. 3.14]. If yajñas are regularly performed, there will be proper rain from the sky, and when there is regular rainfall, the land will be fertile and suitable for producing all the necessities of life. Yajña, therefore, is essential. For performing yajña, clarified butter is essential, and for clarified butter, cow protection is essential. Therefore, if we neglect the Vedic way of civilization, we shall certainly suffer. So-called scholars and philosophers do not know the secret of success in life, and therefore they suffer in the hands of prakṛti, nature (prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]). Nonetheless, although they are forced to suffer, they think they are advancing in civilization (ahaṅkāra-vimūḍhātmā kartāham iti manyate). The Kṛṣṇa consciousness movement is therefore meant to revive a mode of civilization in which everyone will be happy. This is the motive of our Kṛṣṇa consciousness movement. Yajñe sukhena bhavantu.
TEXT 27
atha rājani niryāte
rāma āśrama āgataḥ
śrutvā tat tasya daurātmyaṁ
cukrodhāhir ivāhataḥ
SYNONYMS
atha-thereafter; rājani-when the King; niryāte-had gone away; rāmaḥ-Paraśurāma, the youngest son of Jamadagni; āśrame-in the cottage; āgataḥ-returned; śrutvā-when he heard; tat-that; tasya-of Kārtavīryārjuna; daurātmyam-nefarious act; cukrodha-became extremely angry; ahiḥ-a snake; iva-like; āhataḥ-trampled or injured.
Thereafter, Kārtavīryārjuna having left with the kāmadhenu, Paraśurāma returned to the āśrama. When Paraśurāma, the youngest son of Jamadagni, heard about Kārtavīryārjuna's nefarious deed, he became as angry as a trampled snake.
TEXT 28
ghoram ādāya paraśuṁ
satūṇaṁ varma kārmukam
anvadhāvata durmarṣo
mṛgendra iva yūthapam
SYNONYMS
ghoram-extremely fierce; ādāya-taking in hand; paraśum-a chopper; sa-tūṇam-along with a quiver; varma-a shield; kārmukam-a bow; anvadhāvata-followed; durmarṣaḥ-Lord Paraśurāma, being exceedingly angry; mṛgendraḥ-a lion; iva-like; yūthapam-(goes to attack) an elephant.
Taking up his fierce chopper, his shield, his bow and a quiver of arrows, Lord Paraśurāma, exceedingly angry, chased Kārtavīryārjuna just as a lion chases an elephant.
TEXT 29
tam āpatantaṁ bhṛgu-varyam ojasā
dhanur-dharaṁ bāṇa-paraśvadhāyudham
aiṇeya-carmāmbaram arka-dhāmabhir
yutaṁ jaṭābhir dadṛśe purīṁ viśan
SYNONYMS
tam-that Lord Paraśurāma; āpatantam-coming after him; bhṛgu-varyam-the best of the Bhṛgu dynasty, Lord Paraśurāma; ojasā-very fiercely; dhanuḥ-dharam-carrying a bow; bāṇa-arrows; paraśvadha-chopper; āyudham-having all these weapons; aiṇeya-carma-blackish deerskin; ambaram-the covering of his body; arka-dhāmabhiḥ-appearing like the sunshine; yutam jaṭābhiḥ-with locks of hair; dadṛśe-he saw; purīm-into the capital; viśan-entering.
As King Kārtavīryārjuna entered his capital, Māhiṣmatī Purī, he saw Lord Paraśurāma, the best of the Bhṛgu dynasty, coming after him, holding a chopper, shield, bow and arrows. Lord Paraśurāma was covered with a black deerskin, and his matted locks of hair appeared like the sunshine.
TEXT 30
acodayad dhasti-rathāśva-pattibhir
gadāsi-bāṇarṣṭi-śataghni-śaktibhiḥ
akṣauhiṇīḥ sapta-daśātibhīṣaṇās
tā rāma eko bhagavān asūdayat
SYNONYMS
acodayat-he sent for fighting; hasti-with elephants; ratha-with chariots; aśva-with horses; pattibhiḥ-and with infantry; gadā-with clubs; asi-with swords; bāṇa-with arrows; ṛṣṭi-with the weapons called ṛṣṭis; śataghni-with weapons called śataghnis; śaktibhiḥ-with weapons called śaktis; akṣauhiṇīḥ-whole groups of akṣauhiṇīs; sapta-daśa-seventeen; ati-bhīṣaṇāḥ-very fierce; tāḥ-all of them; rāmaḥ-Lord Paraśurāma; ekaḥ-alone; bhagavān-the Supreme Personality of Godhead; asūdayat-killed.
Upon seeing Paraśurāma, Kārtavīryārjuna immediately feared him and sent many elephants, chariots, horses and infantry soldiers equipped with clubs, swords, arrows, ṛṣṭis, śataghnis, śaktis, and many similar weapons to fight against him. Kārtavīryārjuna sent seventeen full akṣauhiṇīs of soldiers to check Paraśurāma. But Lord Paraśurāma alone killed all of them.
The word akṣauhiṇī refers to a military phalanx consisting of 21,870 chariots and elephants, 109,350 infantry soldiers and 65,610 horses. An exact description is given in the Mahābhārata, Ādi parva, Second Chapter, as follows:
eko ratho gajaś caikaḥ
narāḥ pañca padātayaḥ
trayaś ca turagās taj-jñaiḥ
pattir ity abhidhīyate
pattiṁ tu triguṇām etāṁ
viduḥ senāmukhaṁ budhāḥ
trīṇi senāmukhāny eko
gulma ity adhidhīyate
trayo gulmā gaṇo nāma
vāhinī tu gaṇās trayaḥ
śrutās tisras tu vāhinyaḥ
pṛtaneti vicakṣaṇaiḥ
camūs tu pṛtanās tisraś
caṁvas tisras tv anīkinī
anīkinīṁ daśa-guṇām
āhur akṣauhiṇīṁ budhāḥ
akṣauhiṇyas tu saṅkhyātā
rathānāṁ dvija-sattamāḥ
saṅkhyā-gaṇita-tattvajñaiḥ
sahasrāṇy eka-viṁśati
śatāny upari cāṣṭau ca
bhūyas tathā ca saptatiḥ
gajānāṁ tu parīmāṇaṁ
tāvad evātra nirdiśet
jñeyaṁ śata-sahasraṁ tu
sahasrāṇi tathā nava
narāṇām adhi pañcāśac
chatāni trīṇi cānaghāḥ
pañca-ṣaṣṭi-sahasrāṇi
tathāśvānāṁ śatāni ca
daśottarāṇi ṣaṭ cāhur
yathāvad abhisaṅkhyayā
etām akṣauhiṇīṁ prāhuḥ
saṅkhyā-tattva-vido janāḥ
"One chariot, one elephant, five infantry soldiers and three horses are called a patti by those who are learned in the science. The wise also know that a senāmukha is three times what a patti is. Three senāmukhas are known as one gulma, three gulmas are called a gaṇa, and three gaṇas are called a vāhinī. Three vāhinīs have been referred to by the learned as a pṛtanā, three pṛtanās equal one camū, and three camūs equal one anīkinī. The wise refer to ten anīkinīs as one akṣauhiṇī. The chariots of an akṣauhiṇī have been calculated at 21,870 by those who know the science of such calculations, O best of the twice-born, and the number of elephants is the same. The number of infantry soldiers is 109,350, and the number of horses is 65,610. This is called an akṣauhiṇī."
TEXT 31
yato yato 'sau praharat-paraśvadho
mano-'nilaujāḥ para-cakra-sūdanaḥ
tatas tataś chinna-bhujoru-kandharā
nipetur urvyāṁ hata-sūta-vāhanāḥ
SYNONYMS
yataḥ-wherever; yataḥ-wherever; asau-Lord Paraśurāma; praharat-slashing; paraśvadhaḥ-being expert in using his weapon, the paraśu, or chopper; manaḥ-like the mind; anila-like the wind; ojāḥ-being forceful; para-cakra-of the enemies' military strength; sūdanaḥ-killer; tataḥ-there; tataḥ-and there; chinna-scattered and cut off; bhuja-arms; ūru-legs; kandharāḥ-shoulders; nipetuḥ-fell down; urvyām-on the ground; hata-killed; sūta-chariot drivers; vāhanāḥ-carrier horses and elephants.
Lord Paraśurāma, being expert in killing the military strength of the enemy, worked with the speed of the mind and the wind, slicing his enemies with his chopper [paraśu]. Wherever he went, the enemies fell, their legs, arms and shoulders being severed, their chariot drivers killed, and their carriers, the elephants and horses all annihilated.
In the beginning, when the army of the enemy was full of fighting soldiers, elephants and horses, Lord Paraśurāma proceeded into their midst at the speed of mind to kill them. When somewhat tired, he slowed down to the speed of wind and continued to kill the enemies vigorously. The speed of mind is greater than the speed of the wind.
TEXT 32
dṛṣṭvā sva-sainyaṁ rudhiraugha-kardame
raṇājire rāma-kuṭhāra-sāyakaiḥ
vivṛkṇa-varma-dhvaja-cāpa-vigrahaṁ
nipātitaṁ haihaya āpatad ruṣā
SYNONYMS
dṛṣṭvā-by seeing; sva-sainyam-his own soldiers; rudhira-ogha-kardame-which had become muddy due to the flow of blood; raṇa-ajire-on the battlefield; rāma-kuṭhāra-by the axe of Lord Paraśurāma; sāyakaiḥ-and by the arrows; vivṛkṇa-scattered; varma-the shields; dhvaja-the flags; cāpa-bows; vigraham-the bodies; nipātitam-fallen; haihayaḥ-Kārtavīryārjuna; āpatat-forcefully came there; ruṣā-being very angry.
By manipulating his axe and arrows, Lord Paraśurāma cut to pieces the shields, flags, bows and bodies of Kārtavīryārjuna's soldiers, who fell on the battlefield, muddying the ground with their blood. Seeing these reverses, Kārtavīryārjuna, infuriated, rushed to the battlefield.
TEXT 33
athārjunaḥ pañca-śateṣu bāhubhir
dhanuḥṣu bāṇān yugapat sa sandadhe
rāmāya rāmo 'stra-bhṛtāṁ samagraṇīs
tāny eka-dhanveṣubhir ācchinat samam
SYNONYMS
atha-thereafter; arjunaḥ-Kārtavīryārjuna; pañca-śateṣu-five hundred; bāhubhiḥ-with his arms; dhanuḥṣu-on the bows; bāṇān-arrows; yugapat-simultaneously; saḥ-he; sandadhe-fixed; rāmāya-just to kill Lord Paraśurāma; rāmaḥ-Lord Paraśurāma; astra-bhṛtām-of all the soldiers who could use weapons; samagraṇīḥ-the very best; tāni-all the bows of Kārtavīryārjuna; eka-dhanvā-possessing one bow; iṣubhiḥ-the arrows; ācchinat-cut to pieces; samam-with.
Then Kārtavīryārjuna, with his one thousand arms, simultaneously fixed arrows on five hundred bows to kill Lord Paraśurāma. But Lord Paraśurāma, the best of fighters, released enough arrows with only one bow to cut to pieces immediately all the arrows and bows in the hands of Kārtavīryārjuna.
TEXT 34
punaḥ sva-hastair acalān mṛdhe 'ṅghripān
utkṣipya vegād abhidhāvato yudhi
bhujān kuṭhāreṇa kaṭhora-neminā
ciccheda rāmaḥ prasabhaṁ tv aher iva
SYNONYMS
punaḥ-again; sva-hastaiḥ-by his own hands; acalān-hills; mṛdhe-in the battlefield; aṅghripān-trees; utkṣipya-after uprooting; vegāt-with great force; abhidhāvataḥ-of he who was running very forcefully; yudhi-in the battlefield; bhujān-all the arms; kuṭhāreṇa-by his axe; kaṭhora-neminā-which was very sharp; ciccheda-cut to pieces; rāmaḥ-Lord Paraśurāma; prasabham-with great force; tu-but; aheḥ iva-just like the hoods of a serpent.
When his arrows were cut to pieces, Kārtavīryārjuna uprooted many trees and hills with his own hands and again rushed strongly toward Lord Paraśurāma to kill him. But Paraśurāma then used his axe with great force to cut off Kārtavīryārjuna's arms, just as one might lop off the hoods of a serpent.
TEXTS 35–36
kṛtta-bāhoḥ śiras tasya
gireḥ śṛṅgam ivāharat
hate pitari tat-putrā
ayutaṁ dudruvur bhayāt
agnihotrīm upāvartya
savatsāṁ para-vīra-hā
samupetyāśramaṁ pitre
parikliṣṭāṁ samarpayat
SYNONYMS
kṛtta-bāhoḥ-of Kārtavīryārjuna, whose arms were cut off; śiraḥ-the head; tasya-of him (Kārtavīryārjuna); gireḥ-of a mountain; śṛṅgam-the peak; iva-like; āharat-(Paraśurāma) cut from his body; hate pitari-when their father was killed; tat-putrāḥ-his sons; ayutam-ten thousand; dudruvuḥ-fled; bhayāt-out of fear; agnihotrīm-the kāmadhenu; upāvartya-bringing near; sa-vatsām-with her calf; para-vīra-hā-Paraśurāma, who could kill the heroes of the enemies; samupetya-after returning; āśramam-to the residence of his father; pitre-unto his father; parikliṣṭām-which had undergone extreme suffering; samarpayat-delivered.
Thereafter, Paraśurāma cut off like a mountain peak the head of Kārtavīryārjuna, who had already lost his arms. When Kārtavīryārjuna's ten thousand sons saw their father killed, they all fled in fear. Then Paraśurāma, having killed the enemy, released the kāmadhenu, which had undergone great suffering, and brought it back with its calf to his residence, where he gave it to his father, Jamadagni.
TEXT 37
sva-karma tat kṛtaṁ rāmaḥ
pitre bhrātṛbhya eva ca
varṇayām āsa tac chrutvā
jamadagnir abhāṣata
SYNONYMS
sva-karma-his own activities; tat-all those deeds; kṛtam-which had been performed; rāmaḥ-Paraśurāma; pitre-unto his father; bhrātṛbhyaḥ-unto his brothers; eva ca-as well as; varṇayām āsa-described; tat-that; śrutvā-after hearing; jamadagniḥ-the father of Paraśurāma; abhāṣata-said as follows.
Paraśurāma described to his father and brothers his activities in killing Kārtavīryārjuna. Upon hearing of these deeds, Jamadagni spoke to his son as follows.
TEXT 38
rāma rāma mahābāho
bhavān pāpam akāraṣīt
avadhīn naradevaṁ yat
sarva-devamayaṁ vṛthā
SYNONYMS
rāma rāma-my dear son Paraśurāma; mahābāho-O great hero; bhavān-you; pāpam-sinful activities; akāraṣīt-have executed; avadhīt-have killed; naradevam-the king; yat-who is; sarva-deva-mayam-the embodiment of all the demigods; vṛthā-unnecessarily.
O great hero, my dear son Paraśurāma, you have unnecessarily killed the king, who is supposed to be the embodiment of all the demigods. Thus you have committed a sin.
TEXT 39
vayaṁ hi brāhmaṇās tāta
kṣamayārhaṇatāṁ gatāḥ
yayā loka-gurur devaḥ
pārameṣṭhyam agāt padam
SYNONYMS
vayam-we; hi-indeed; brāhmaṇāḥ-are qualified brāhmaṇas; tāta-O my dear son; kṣamayā-with the quality of forgiveness; arhaṇatām-the position of being worshiped; gatāḥ-we have achieved; yayā-by this qualification; loka-guruḥ-the spiritual master of this universe; devaḥ-Lord Brahmā; pārameṣṭhyam-the supreme person within this universe; agāt-achieved; padam-the position.
My dear son, we are all brāhmaṇas and have become worshipable for the people in general because of our quality of forgiveness. It is because of this quality that Lord Brahmā, the supreme spiritual master of this universe, has achieved his post.
TEXT 40
kṣamayā rocate lakṣmīr
brāhmī saurī yathā prabhā
kṣamiṇām āśu bhagavāṁs
tuṣyate harir īśvaraḥ
SYNONYMS
kṣamayā-simply by forgiving; rocate-becomes pleasing; lakṣmīḥ-the goddess of fortune; brāhmī-in connection with brahminical qualifications; saurī-the sun-god; yathā-as; prabhā-the sunshine; kṣamiṇām-unto the brāhmaṇas, who are so forgiving; āśu-very soon; bhagavān-the Supreme Personality of Godhead; tuṣyate-becomes pleased; hariḥ-the Lord; īśvaraḥ-the supreme controller.
The duty of a brāhmaṇa is to culture the quality of forgiveness, which is illuminating like the sun. The Supreme Personality of Godhead, Hari, is pleased with those who are forgiving.
Different personalities become beautiful by possessing different qualities. Cāṇakya Paṇḍita says that the cuckoo bird, although very black, is beautiful because of its sweet voice. Similarly, a woman becomes beautiful by her chastity and faithfulness to her husband, and an ugly person becomes beautiful when he becomes a learned scholar. In the same way, brāhmaṇas, kṣatriyas, vaiśyas and śūdras become beautiful by their qualities. Brāhmaṇas are beautiful when they are forgiving, kṣatriyas when they are heroic and never retreat from fighting, vaiśyas when they enrich cultural activities and protect cows, and śūdras when they are faithful in the discharge of duties pleasing to their masters. Thus everyone becomes beautiful by his special qualities. And the special quality of the brāhmaṇa, as described here, is forgiveness.
TEXT 41
rājño mūrdhābhiṣiktasya
vadho brahma-vadhād guruḥ
tīrtha-saṁsevayā cāṁho
jahy aṅgācyuta-cetanaḥ
SYNONYMS
rājñaḥ-of the king; mūrdha-abhiṣiktasya-who is noted as the emperor; vadhaḥ-the killing; brahma-vadhāt-than killing a brāhmaṇa; guruḥ-more severe; tīrtha-saṁsevayā-by worshiping the holy places; ca-also; aṁhaḥ-the sinful act; jahi-wash out; aṅga-O my dear son; acyuta-cetanaḥ-being fully Kṛṣṇa conscious.
My dear son, killing a king who is an emperor is more severely sinful than killing a brāhmaṇa. But now, if you become Kṛṣṇa conscious and worship the holy places, you can atone for this great sin.
One who fully surrenders to the Supreme Personality of Godhead is freed from all sins (ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi). From the very day or moment he fully surrenders to Śrī Kṛṣṇa, even the most sinful person is freed. Nonetheless, as an example, Jamadagni advised his son Paraśurāma to worship the holy places. Because an ordinary person cannot immediately surrender to the Supreme Personality of Godhead, he is advised to go from one holy place to another to find saintly persons and thus gradually be released from sinful reactions.
Thus end the Bhaktivedanta purports of the Ninth Canto, Fifteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Paraśurāma, the Lord's Warrior Incarnation."
Chapter Sixteen
Lord Paraśurāma Destroys the World's Ruling Class
When Jamadagni was killed by the sons of Kārtavīryārjuna, as described in this chapter, Paraśurāma rid the entire world of kṣatriyas twenty-one times. This chapter also describes the descendants of Viśvāmitra.
When Jamadagni's wife, Reṇukā, went to bring water from the Ganges and saw the King of the Gandharvas enjoying the company of Apsarās, she was captivated, and she slightly desired to associate with him. Because of this sinful desire, she was punished by her husband. Paraśurāma killed his mother and brothers, but later, by dint of the austerities of Jamadagni, they were revived. The sons of Kārtavīryārjuna, however, remembering the death of their father, wanted to take revenge against Lord Paraśurāma, and therefore when Paraśurāma was absent from the āśrama, they killed Jamadagni, who was meditating on the Supreme Personality of Godhead. When Paraśurāma returned to the āśrama and saw his father killed, he was very sorry, and after asking his brothers to take care of the dead body, he went out with determination to kill all the kṣatriyas on the surface of the world. Taking up his axe, he went to Māhiṣmatī-pura, the capital of Kārtavīryārjuna, and killed all of Kārtavīryārjuna's sons, whose blood became a great river. Paraśurāma, however, was not satisfied with killing only the sons of Kārtavīryārjuna; later, when the kṣatriyas became disturbing, he killed them twenty-one times, so that there were no kṣatriyas on the surface of the earth. Thereafter, Paraśurāma joined the head of his father to the dead body and performed various sacrifices to please the Supreme Lord. Thus Jamadagni got life again in his body, and later he was promoted to the higher planetary system known as Saptarṣi-maṇḍala. Paraśurāma, the son of Jamadagni, still lives in Mahendra-parvata. In the next manvantara, he will become a preacher of Vedic knowledge.
In the dynasty of Gādhi, the most powerful Viśvāmitra took birth. By dint of his austerity and penance, he became a brāhmaṇa. He had 101 sons, who were celebrated as the Madhucchandās. In the sacrificial arena of Hariścandra, the son of Ajīgarta named Śunaḥśepha was meant to be sacrificed, but by the mercy of the Prajāpatis he was released. Thereafter, he became Devarāta in the dynasty of Gādhi. The fifty elder sons of Viśvāmitra, however, did not accept Śunaḥśepha as their elder brother, and therefore Viśvāmitra cursed them to become mlecchas, unfaithful to the Vedic civilization. Viśvāmitra's fifty-first son, along with his younger brothers, then accepted Śunaḥśepha as their eldest brother, and their father, Viśvāmitra, being satisfied, blessed them. Thus Devarāta was accepted in the dynasty of Kauśika, and consequently there are different divisions of that dynasty.
TEXT 1
śrī-śuka uvāca
pitropaśikṣito rāmas
tatheti kuru-nandana
saṁvatsaraṁ tīrtha-yātrāṁ
caritvāśramam āvrajat
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; pitrā-by his father; upaśikṣitaḥ-thus advised; rāmaḥ-Lord Paraśurāma; tathā iti-let it be so; kuru-nandana-O son of the Kuru dynasty, Mahārāja Parīkṣit; saṁvatsaram-for one complete year; tīrtha-yātrām-traveling to all the holy places; caritvā-after executing; āśramam-to his own residence; āvrajat-returned.
Śukadeva Gosvāmī said: My dear Mahārāja Parīkṣit, son of the Kuru dynasty, when Lord Paraśurāma was given this order by his father, he immediately agreed, saying, "Let it be so." For one complete year he traveled to holy places. Then he returned to his father's residence.
TEXT 2
kadācid reṇukā yātā
gaṅgāyāṁ padma-mālinam
gandharva-rājaṁ krīḍantam
apsarobhir apaśyata
SYNONYMS
kadācit-once upon a time; reṇukā-Jamadagni's wife, the mother of Lord Paraśurāma; yātā-went; gaṅgāyām-to the bank of the River Ganges; padma-mālinam-decorated with a garland of lotus flowers; gandharva-rājam-the King of the Gandharvas; krīḍantam-sporting; apsarobhiḥ-with the Apsarās (heavenly society girls); apaśyata-she saw.
Once when Reṇukā, the wife of Jamadagni, went to the bank of the Ganges to get water, she saw the King of the Gandharvas, decorated with a garland of lotuses and sporting in the Ganges with celestial women [Apsarās].
TEXT 3
vilokayantī krīḍantam
udakārthaṁ nadīṁ gatā
homa-velāṁ na sasmāra
kiñcic citraratha-spṛhā
SYNONYMS
vilokayantī-while looking at; krīḍantam-the King of the Gandharvas, engaged in such activities; udaka-artham-for getting some water; nadīm-to the river; gatā-as she went; homa-velām-the time for performing the homa, fire sacrifice; na sasmāra-did not remember; kiñcit-very little; citraratha-of the King of the Gandharvas, known as Citraratha; spṛhā-did desire the company.
She had gone to bring water from the Ganges, but when she saw Citraratha, the King of the Gandharvas, sporting with the celestial girls, she was somewhat inclined toward him and failed to remember that the time for the fire sacrifice was passing.
TEXT 4
kālātyayaṁ taṁ vilokya
muneḥ śāpa-viśaṅkitā
āgatya kalaśaṁ tasthau
purodhāya kṛtāñjaliḥ
SYNONYMS
kāla-atyayam-passing the time; tam-that; vilokya-observing; muneḥ-of the great sage Jamadagni; śāpa-viśaṅkitā-being afraid of the curse; āgatya-returning; kalaśam-the waterpot; tasthau-stood; purodhāya-putting in front of the sage; kṛta-añjaliḥ-with folded hands.
Later, understanding that the time for offering the sacrifice had passed, Reṇukā feared a curse from her husband. Therefore when she returned she simply put the waterpot before him and stood there with folded hands.
TEXT 5
vyabhicāraṁ munir jñātvā
patnyāḥ prakupito 'bravīt
ghnataināṁ putrakāḥ pāpām
ity uktās te na cakrire
SYNONYMS
vyabhicāram-adultery; muniḥ-the great sage Jamadagni; jñātvā-could understand; patnyāḥ-of his wife; prakupitaḥ-he became angry; abravīt-he said; ghnata-kill; enām-her; putrakāḥ-my dear sons; pāpām-sinful; iti uktāḥ-being thus advised; te-all the sons; na-did not; cakrire-carry out his order.
The great sage Jamadagni understood the adultery in the mind of his wife. Therefore he was very angry and told his sons, "My dear sons, kill this sinful woman!" But the sons did not carry out his order.
TEXT 6
rāmaḥ sañcoditaḥ pitrā
bhrātṝn mātrā sahāvadhīt
prabhāva-jño muneḥ samyak
samādhes tapasaś ca saḥ
SYNONYMS
rāmaḥ-Lord Paraśurāma; sañcoditaḥ-being encouraged (to kill his mother and brothers); pitrā-by his father; bhrātṝn-all his brothers; mātrā saha-with the mother; avadhīt-killed immediately; prabhāva-jñaḥ-aware of the prowess; muneḥ-of the great sage; samyak-completely; samādheḥ-by meditation; tapasaḥ-by austerity; ca-also; saḥ-he.
Jamadagni then ordered his youngest son, Paraśurāma, to kill his brothers, who had disobeyed this order, and his mother, who had mentally committed adultery. Lord Paraśurāma, knowing the power of his father, who was practiced in meditation and austerity, killed his mother and brothers immediately.
The word prabhāva jñaḥ is significant. Paraśurāma knew the prowess of his father, and therefore he agreed to carry out his father's order. He thought that if he refused to carry out the order he would be cursed, but if he carried it out his father would be pleased, and when his father was pleased, Paraśurāma would ask the benediction of having his mother and brothers brought back to life. Paraśurāma was confident in this regard, and therefore he agreed to kill his mother and brothers.
TEXT 7
vareṇa cchandayām āsa
prītaḥ satyavatī-sutaḥ
vavre hatānāṁ rāmo 'pi
jīvitaṁ cāsmṛtiṁ vadhe
SYNONYMS
vareṇa cchandayām āsa-asked to take a benediction as he liked; prītaḥ-being very pleased (with him); satyavatī-sutaḥ-Jamadagni, the son of Satyavatī; vavre-said; hatānām-of my dead mother and brothers; rāmaḥ-Paraśurāma; api-also; jīvitam-let them be alive; ca-also; asmṛtim-no remembrance; vadhe-of their having been killed by me.
Jamadagni, the son of Satyavatī, was very much pleased with Paraśurāma and asked him to take any benediction he liked. Lord Paraśurāma replied, "Let my mother and brothers live again and not remember having been killed by me. This is the benediction I ask."
TEXT 8
uttasthus te kuśalino
nidrāpāya ivāñjasā
pitur vidvāṁs tapo-vīryaṁ
rāmaś cakre suhṛd-vadham
SYNONYMS
uttasthuḥ-got up immediately; te-Lord Paraśurāma's mother and brothers; kuśalinaḥ-being happily alive; nidrā-apāye-at the end of sound sleep; iva-like; añjasā-very soon; pituḥ-of his father; vidvān-being aware of; tapaḥ-austerity; vīryam-power; rāmaḥ-Lord Paraśurāma; cakre-executed; suhṛt-vadham-killing of his family members.
Thereafter, by the benediction of Jamadagni, Lord Paraśurāma's mother and brothers immediately came alive and were very happy, as if awakened from sound sleep. Lord Paraśurāma had killed his relatives in accordance with his father's order because he was fully aware of his father's power, austerity and learning.
TEXT 9
ye 'rjunasya sutā rājan
smarantaḥ sva-pitur vadham
rāma-vīrya-parābhūtā
lebhire śarma na kvacit
SYNONYMS
ye-those who; arjunasya-of Kārtavīryārjuna; sutāḥ-sons; rājan-O Mahārāja Parīkṣit; smarantaḥ-always remembering; sva-pituḥ vadham-their father's having been killed (by Paraśurāma); rāma-vīrya-parābhūtāḥ-defeated by the superior power of Lord Paraśurāma; lebhire-achieved; śarma-happiness; na-not; kvacit-at any time.
My dear King Parīkṣit, the sons of Kārtavīryārjuna, who were defeated by the superior strength of Paraśurāma, never achieved happiness, for they always remembered the killing of their father.
Jamadagni was certainly very powerful due to his austerities, but because of a slight offense by his poor wife, Reṇukā, he ordered that she be killed. This certainly was a sinful act, and therefore Jamadagni was killed by the sons of Kārtavīryārjuna, as described herein. Lord Paraśurāma was also infected by sin because of killing Kārtavīryārjuna, although this was not very offensive. Therefore, whether one be Kārtavīryārjuna, Lord Paraśurāma, Jamadagni or whoever one may be, one must act very cautiously and sagaciously; otherwise one must suffer the results of sinful activities. This is the lesson we receive from Vedic literature.
TEXT 10
ekadāśramato rāme
sabhrātari vanaṁ gate
vairaṁ siṣādhayiṣavo
labdha-cchidrā upāgaman
SYNONYMS
ekadā-once upon a time; āśramataḥ-from the āśrama of Jamadagni; rāme-when Lord Paraśurāma; sa-bhrātari-with his brothers; vanam-into the forest; gate-having gone; vairam-revenge for past enmity; siṣādhayiṣavaḥ-desiring to fulfill; labdha-chidrāḥ-taking the opportunity; upāgaman-they came near the residence of Jamadagni.
Once when Paraśurāma left the āśrama for the forest with Vasumān and his other brothers, the sons of Kārtavīryārjuna took the opportunity to approach Jamadagni's residence to seek vengeance for their grudge.
TEXT 11
dṛṣṭvāgny-āgāra āsīnam
āveśita-dhiyaṁ munim
bhagavaty uttamaśloke
jaghnus te pāpa-niścayāḥ
SYNONYMS
dṛṣṭvā-by seeing; agni-āgāre-at the place where the fire sacrifice is performed; āsīnam-sitting; āveśita-completely absorbed; dhiyam-by intelligence; munim-the great sage Jamadagni; bhagavati-unto the Supreme Personality of Godhead; uttama-śloke-who is praised by the best of selected prayers; jaghnuḥ-killed; te-the sons of Kārtavīryārjuna; pāpa-niścayāḥ-determined to commit a greatly sinful act, or the personified sins.
The sons of Kārtavīryārjuna were determined to commit sinful deeds. Therefore when they saw Jamadagni sitting by the side of the fire to perform yajña and meditating upon the Supreme Personality of Godhead, who is praised by the best of selected prayers, they took the opportunity to kill him.
TEXT 12
yācyamānāḥ kṛpaṇayā
rāma-mātrātidāruṇāḥ
prasahya śira utkṛtya
ninyus te kṣatra-bandhavaḥ
SYNONYMS
yācyamānāḥ-being begged for the life of her husband; kṛpaṇayā-by the poor unprotected woman; rāma-mātrā-by the mother of Lord Paraśurāma; ati-dāruṇāḥ-very cruel; prasahya-by force; śiraḥ-the head of Jamadagni; utkṛtya-having separated; ninyuḥ-took away; te-the sons of Kārtavīryārjuna; kṣatra-bandhavaḥ-not kṣatriyas, but the most abominable sons of kṣatriyas.
With pitiable prayers, Reṇukā, the mother of Paraśurāma and wife of Jamadagni, begged for the life of her husband. But the sons of Kārtavīryārjuna, being devoid of the qualities of kṣatriyas, were so cruel that despite her prayers they forcibly cut off his head and took it away.
TEXT 13
reṇukā duḥkha-śokārtā
nighnanty ātmānam ātmanā
rāma rāmeti tāteti
vicukrośoccakaiḥ satī
SYNONYMS
reṇukā-Reṇukā, the wife of Jamadagni; duḥkha-śoka-artā-being very much aggrieved in lamentation (over her husband's death); nighnantī-striking; ātmānam-her own body; ātmanā-by herself; rāma-O Paraśurāma; rāma-O Paraśurāma; iti-thus; tāta-O my dear son; iti-thus; vicukrośa-began to cry; uccakaiḥ-very loudly; satī-the most chaste woman.
Lamenting in grief for the death of her husband, the most chaste Reṇukā struck her own body with her hands and cried very loudly, "O Rāma, my dear son Rāma!"
TEXT 14
tad upaśrutya dūrasthā
hā rāmety ārtavat svanam
tvarayāśramam āsādya
dadṛśuḥ pitaraṁ hatam
SYNONYMS
tat-that crying of Reṇukā; upaśrutya-upon hearing; dūra-sthāḥ-although staying a long distance away; hā rāma-O Rāma, O Rāma; iti-thus; ārta-vat-very aggrieved; svanam-the sound; tvarayā-very hastily; āśramam-to the residence of Jamadagni; āsādya-coming; dadṛśuḥ-saw; pitaram-the father; hatam-killed.
Although the sons of Jamadagni, including Lord Paraśurāma, were a long distance from home, as soon as they heard Reṇukā loudly calling "O Rāma, O my son," they hastily returned to the āśrama, where they saw their father already killed.
TEXT 15
te duḥkha-roṣāmarṣārti-
śoka-vega-vimohitāḥ
hā tāta sādho dharmiṣṭha
tyaktvāsmān svar-gato bhavān
SYNONYMS
te-all the sons of Jamadagni; duḥkha-of grief; roṣa-anger; amarṣa-indignation; ārti-affliction; śoka-and lamentation; vega-with the force; vimohitāḥ-bewildered; hā tāta-O father; sādho-the great saint; dharmiṣṭha-the most religious person; tyaktvā-leaving; asmān-us; svaḥ-gataḥ-have gone to the heavenly planets; bhavān-you.
Virtually bewildered by grief, anger, indignation, affliction and lamentation, the sons of Jamadagni cried, "O father, most religious, saintly person, you have left us and gone to the heavenly planets !"
TEXT 16
vilapyaivaṁ pitur dehaṁ
nidhāya bhrātṛṣu svayam
pragṛhya paraśuṁ rāmaḥ
kṣatrāntāya mano dadhe
SYNONYMS
vilapya-lamenting; evam-like this; pituḥ-of his father; deham-the body; nidhāya-entrusting; bhrātṛṣu-to his brothers; svayam-personally; pragṛhya-taking; paraśum-the axe; rāmaḥ-Lord Paraśurāma; kṣatra-antāya-to put an end to all the kṣatriyas; manaḥ-the mind; dadhe-fixed.
Thus lamenting, Lord Paraśurāma entrusted his father's dead body to his brothers and personally took up his axe, having decided to put an end to all the kṣatriyas on the surface of the world.
TEXT 17
gatvā māhiṣmatīṁ rāmo
brahma-ghna-vihata-śriyam
teṣāṁ sa śīrṣabhī rājan
madhye cakre mahā-girim
SYNONYMS
gatvā-going; māhiṣmatīm-to the place known as Māhiṣmatī; rāmaḥ-Lord Paraśurāma; brahma-ghna-because of the killing of a brāhmaṇa; vihata-śriyam-doomed, bereft of all opulences; teṣām-of all of them (the sons of Kārtavīryārjuna and the other kṣatriya inhabitants); saḥ-he, Lord Paraśurāma; śīrṣabhiḥ-by the heads cut off from their bodies; rājan-O Mahārāja Parīkṣit; madhye-within the jurisdiction of Māhiṣmatī; cakre-made; mahā-girim-a great mountain.
O King, Lord Paraśurāma then went to Māhiṣmatī, which was already doomed by the sinful killing of a brāhmaṇa. In the midst of that city he made a mountain of heads, severed from the bodies of the sons of Kārtavīryārjuna.
TEXTS 18–19
tad-raktena nadīṁ ghorām
abrahmaṇya-bhayāvahām
hetuṁ kṛtvā pitṛ-vadhaṁ
kṣatre 'maṅgala-kāriṇi
triḥ-sapta-kṛtvaḥ pṛthivīṁ
kṛtvā niḥkṣatriyāṁ prabhuḥ
samanta-pañcake cakre
śoṇitodān hradān nava
SYNONYMS
tat-raktena-by the blood of the sons of Kārtavīryārjuna; nadīm-a river; ghorām-fierce; abrahmaṇya-bhaya-āvahām-causing fear to the kings who had no respect for brahminical culture; hetum-cause; kṛtvā-accepting; pitṛ-vadham-the killing of his father; kṣatre-when the whole royal class; amaṅgala-kāriṇi-was acting very inauspiciously; triḥ-sapta-kṛtvaḥ-twenty-one times; pṛthivīm-the entire world; kṛtvā-making; niḥkṣatriyām-without a kṣatriya dynasty; prabhuḥ-the Supreme Lord, Paraśurāma; samanta-pañcake-at the place known as Samanta-pañcaka; cakre-he made; śoṇita-udān-filled with blood instead of water; hradān-lakes; nava-nine.
With the blood of the bodies of these sons, Lord Paraśurāma created a ghastly river, which brought great fear to the kings who had no respect for brahminical culture. Because the kṣatriyas, the men of power in government, were performing sinful activities, Lord Paraśurāma, on the plea of retaliating for the murder of his father, rid all the kṣatriyas from the face of the earth twenty-one times. Indeed, in the place known as Samanta-pañcaka he created nine lakes filled with their blood.
Paraśurāma is the Supreme Personality of Godhead, and his eternal mission is paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]-to protect the devotees and annihilate the miscreants. To kill all the sinful men is one among the tasks of the incarnation of Godhead. Lord Paraśurāma killed all the kṣatriyas twenty-one times consecutively because they were disobedient to the brahminical culture. That the kṣatriyas had killed his father was only a plea; the real fact is that because the kṣatriyas, the ruling class, had become polluted, their position was inauspicious. Brahminical culture is enjoined in the śāstra, especially in Bhagavad-gītā (cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]). According to the laws of nature, whether at the time of Paraśurāma or at the present, if the government becomes irresponsible and sinful, not caring for brahminical culture, there will certainly be an incarnation of God like Paraśurāma to create a devastation by fire, famine, pestilence or some other calamity. Whenever the government disrespects the supremacy of the personality of Godhead and fails to protect the institution of varṇāśrama-dharma, it will certainly have to face such catastrophes as formerly brought about by Lord Paraśurāma.
TEXT 20
pituḥ kāyena sandhāya
śira ādāya barhiṣi
sarva-deva-mayaṁ devam
ātmānam ayajan makhaiḥ
SYNONYMS
pituḥ-of his father; kāyena-with the body; sandhāya-joining; śiraḥ-the head; ādāya-keeping; barhiṣi-upon kuśa grass; sarva-deva-mayam-the all-pervading Supreme Personality of Godhead, the master of all the demigods; devam-Lord Vāsudeva; ātmānam-who is present everywhere as the Supersoul; ayajat-he worshiped; makhaiḥ-by offering sacrifices.
Thereafter, Paraśurāma joined his father's head to the dead body and placed the whole body and head upon kuśa grass. By offering sacrifices, he began to worship Lord Vāsudeva, who is the all-pervading Supersoul of all the demigods and of every living entity.
TEXTS 21–22
dadau prācīṁ diśaṁ hotre
brahmaṇe dakṣiṇāṁ diśam
adhvaryave pratīcīṁ vai
udgātre uttarāṁ diśam
anyebhyo 'vāntara-diśaḥ
kaśyapāya ca madhyataḥ
āryāvartam upadraṣṭre
sadasyebhyas tataḥ param
SYNONYMS
dadau-gave as a gift; prācīm-eastern; diśam-direction; hotre-unto the priest known as hotā; brahmaṇe-unto the priest known as brahmā; dakṣiṇām-southern; diśam-direction; adhvaryave-unto the priest known as adhvaryu; pratīcīm-the western side; vai-indeed; udgātre-unto the priest known as udgātā; uttarām-northern; diśam-side; anyebhyaḥ-unto the others; avāntara-diśaḥ-the different corners (northeast, southeast, northwest and southwest); kaśyapāya-unto Kaśyapa Muni; ca-also; madhyataḥ-the middle portion; āryāvartam-the portion known as Āryāvarta; upadraṣṭre-unto the upadraṣṭā, the priest acting as overseer to hear and check the mantras; sadasyebhyaḥ-unto the sadasyas, the associate priests; tataḥ param-whatever remained.
After completing the sacrifice, Lord Paraśurāma gave the eastern direction to the hotā as a gift, the south to the brahmā, the west to the adhvaryu, the north to the udgātā, and the four corners-northeast, southeast, northwest and southwest-to the other priests. He gave the middle to Kaśyapa and the place known as Āryāvarta to the upadraṣṭā. Whatever remained he distributed among the sadasyas, the associate priests.
The tract of land in India between the Himalaya Mountains and the Vindhya Hills is called Āryāvarta.
TEXT 23
tataś cāvabhṛtha-snāna-
vidhūtāśeṣa-kilbiṣaḥ
sarasvatyāṁ mahā-nadyāṁ
reje vyabbhra ivāṁśumān
SYNONYMS
tataḥ-thereafter; ca-also; avabhṛtha-snāna-by bathing after finishing the sacrifice; vidhūta-cleansed; aśeṣa-unlimited; kilbiṣaḥ-whose reactions of sinful activities; sarasvatyām-on the bank of the great river Sarasvatī; mahā-nadyām-one of the biggest rivers in India; reje-Lord Paraśurāma appeared; vyabbhraḥ-cloudless; iva aṁśumān-like the sun.
Thereafter, having completed the ritualistic sacrificial ceremonies, Lord Paraśurāma took the bath known as the avabhṛtha-snāna. Standing on the bank of the great river Sarasvatī, cleared of all sins, Lord Paraśurāma appeared like the sun in a clear, cloudless sky.
As stated in Bhagavad-gītā (3.9), yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ: "Work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to this material world." Karma-bandhanaḥ refers to the repeated acceptance of one material body after another. The whole problem of life is this repetition of birth and death. Therefore one is advised to work to perform yajña meant for satisfying Lord Viṣṇu. Although Lord Paraśurāma was an incarnation of the Supreme Personality of Godhead, he had to account for sinful activities. Anyone in this material world, however careful he may be, must commit some sinful activities, even though he does not want to. For example, one may trample many small ants and other insects while walking on the street and kill many living beings unknowingly. Therefore the Vedic principle of pañca-yajña, five kinds of recommended sacrifice, is compulsory. In this age of Kali, however, there is a great concession given to people in general. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ: [SB 11.5.32] we may worship Lord Caitanya, the hidden incarnation of Kṛṣṇa. Kṛṣṇa-varṇaṁ tviṣākṛṣṇam: although He is Kṛṣṇa Himself, He always chants Hare Kṛṣṇa and preaches Kṛṣṇa consciousness. One is recommended to worship this incarnation by chanting, the saṅkīrtana-yajña. The performance of saṅkīrtana-yajña is a special concession for human society to save people from being affected by known or unknown sinful activities. We are surrounded by unlimited sins, and therefore it is compulsory that one take to Kṛṣṇa consciousness and chant the Hare Kṛṣṇa mahā-mantra.
TEXT 24
sva-dehaṁ jamadagnis tu
labdhvā saṁjñāna-lakṣaṇam
ṛṣīṇāṁ maṇḍale so 'bhūt
saptamo rāma-pūjitaḥ
SYNONYMS
sva-deham-his own body; jamadagniḥ-the great sage Jamadagni; tu-but; labdhvā-regaining; saṁjñāna-lakṣaṇam-showing full symptoms of life, knowledge and remembrance; ṛṣīṇām-of the great ṛṣis; maṇḍale-in the group of seven stars; saḥ-he, Jamadagni; abhūt-later became; saptamaḥ-the seventh; rāma-pūjitaḥ-because of being worshiped by Lord Paraśurāma.
Thus Jamadagni, being worshiped by Lord Paraśurāma, was brought back to life with full remembrance, and he became one of the seven sages in the group of seven stars.
The seven stars revolving around the polestar at the zenith are called saptarṣi-maṇḍala. On these seven stars, which form the topmost part of our planetary system, reside seven sages: Kaśyapa, Atri, Vasiṣṭha, Viśvāmitra, Gautama, Jamadagni and Bharadvāja. These seven stars are seen every night, and they each make a complete orbit around the polestar within twenty-four hours. Along with these seven stars, all the others stars also orbit from east to west. The upper portion of the universe is called the north, and the lower portion is called the south. Even in our ordinary dealings, while studying a map, we regard the upper portion of the map as north.
TEXT 25
jāmadagnyo 'pi bhagavān
rāmaḥ kamala-locanaḥ
āgāminy antare rājan
vartayiṣyati vai bṛhat
SYNONYMS
jāmadagnyaḥ-the son of Jamadagni; api-also; bhagavān-the Personality of Godhead; rāmaḥ-Lord Paraśurāma; kamala-locanaḥ-whose eyes are like lotus petals; āgāmini-coming; antare-in the manvantara, the time of one Manu; rājan-O King Parīkṣit; vartayiṣyati-will propound; vai-indeed; bṛhat-Vedic knowledge.
My dear King Parīkṣit, in the next manvantara the lotus-eyed Personality of Godhead Lord Paraśurāma, the son of Jamadagni, will be a great propounder of Vedic knowledge. In other words, he will be one of the seven sages.
TEXT 26
āste 'dyāpi mahendrādrau
nyasta-daṇḍaḥ praśānta-dhīḥ
upagīyamāna-caritaḥ
siddha-gandharva-cāraṇaiḥ
SYNONYMS
āste-is still existing; adya api-even now; mahendra-adrau-in the hilly country known as Mahendra; nyasta-daṇḍaḥ-having given up the weapons of a kṣatriya (the bow, arrows and axe); praśānta-now fully satisfied as a brāhmaṇa; dhīḥ-in such intelligence; upagīyamāna-caritaḥ-being worshiped and adored for his exalted character and activities; siddha-gandharva-cāraṇaiḥ-by such celestial persons as the inhabitants of Gandharvaloka, Siddhaloka and Cāraṇaloka.
Lord Paraśurāma still lives as an intelligent brāhmaṇa in the mountainous country known as Mahendra. Completely satisfied, having given up all the weapons of a kṣatriya, he is always worshiped, adored and offered prayers for his exalted character and activities by such celestial beings as the Siddhas, Cāraṇas and Gandharvas.
TEXT 27
evaṁ bhṛguṣu viśvātmā
bhagavān harir īśvaraḥ
avatīrya paraṁ bhāraṁ
bhuvo 'han bahuśo nṛpān
SYNONYMS
evam-in this way; bhṛguṣu-in the dynasty of Bhṛgu; viśva-ātmā-the soul of the universe, the Supersoul; bhagavān-the Supreme Personality of Godhead; hariḥ-the Lord; īśvaraḥ-the supreme controller; avatīrya-appearing as an incarnation; param-great; bhāram-the burden; bhuvaḥ-of the world; ahan-killed; bahuśaḥ-many times; nṛpān-kings.
In this way the supreme soul, the Supreme Personality of Godhead, the Lord and the supreme controller, descended as an incarnation in the Bhṛgu dynasty and released the universe from the burden of undesirable kings by killing them many times.
TEXT 28
gādher abhūn mahā-tejāḥ
samiddha iva pāvakaḥ
tapasā kṣātram utsṛjya
yo lebhe brahma-varcasam
SYNONYMS
gādheḥ-from Mahārāja Gādhi; abhūt-was born; mahā-tejāḥ-very powerful; samiddhaḥ-inflamed; iva-like; pāvakaḥ-fire; tapasā-by austerities and penances; kṣātram-the position of a kṣatriya; utsṛjya-giving up; yaḥ-one who (Viśvāmitra); lebhe-achieved; brahma-varcasam-the quality of a brāhmaṇa.
Viśvāmitra, the son of Mahārāja Gādhi, was as powerful as the flames of fire. From the position of a kṣatriya, he achieved the position of a powerful brāhmaṇa by undergoing penances and austerities.
Now, having narrated the history of Lord Paraśurāma, Śukadeva Gosvāmī begins the history of Viśvāmitra. From the history of Paraśurāma we can understand that although Paraśurāma belonged to the brahminical group, he circumstantially had to work as a kṣatriya. Later, after finishing his work as a kṣatriya, he again became a brāhmaṇa and returned to Mahendra-parvata. Similarly, we can see that although Viśvāmitra was born in a kṣatriya family, by austerities and penances he achieved the position of a brāhmaṇa. These histories confirm the statements in śāstra that a brāhmaṇa may become a kṣatriya, a kṣatriya may become a brāhmaṇa or vaiśya, and a vaiśya may become a brāhmaṇa, by achieving the required qualities. One's status does not depend upon birth. As confirmed in Śrīmad-Bhāgavatam (7.11.35) by Nārada:
yasya yal lakṣaṇaṁ proktaṁ
puṁso varṇābhivyañjakam
yad anyatrāpi dṛśyeta
tat tenaiva vinirdiśet
"If one shows the symptoms of being a brāhmaṇa, kṣatriya, vaiśya or śūdra, even if he has appeared in a different class, he should be accepted according to those symptoms of classification." To know who is a brāhmaṇa and who is a kṣatriya, one must consider a man's quality and work. If all the unqualified śūdras become so-called brāhmaṇas and kṣatriyas, social order will be impossible to maintain. Thus there will be discrepancies, human society will turn into a society of animals, and the situation all over the world will be hellish.
TEXT 29
viśvāmitrasya caivāsan
putrā eka-śataṁ nṛpa
madhyamas tu madhucchandā
madhucchandasa eva te
SYNONYMS
viśvāmitrasya-of Viśvāmitra; ca-also; eva-indeed; āsan-there were; putrāḥ-sons; eka-śatam-101; nṛpa-O King Parīkṣit; madhyamaḥ-the middle one; tu-indeed; madhucchandāḥ-known as Madhucchandā; madhucchandasaḥ-named the Madhucchandās; eva-indeed; te-all of them.
O King Parīkṣit, Viśvāmitra had 101 sons, of whom the middle one was known as Madhucchandā. In relation to him, all the other sons were celebrated as the Madhucchandās.
In this connection, Śrīla Viśvanātha Cakravartī Ṭhākura quotes this statement from the Vedas: tasya ha viśvāmitrasyaika-śataṁ putrā āsuḥ pañcāśad eva jyāyāṁso madhucchandasaḥ pañcāśat kanīyāṁsaḥ. "Viśvāmitra had 101 sons. Fifty were older than Madhucchandā and fifty younger."
TEXT 30
putraṁ kṛtvā śunaḥśephaṁ
devarātaṁ ca bhārgavam
ājīgartaṁ sutān āha
jyeṣṭha eṣa prakalpyatām
SYNONYMS
putram-a son; kṛtvā-accepting; śunaḥśepham-whose name was Śunaḥśepha; devarātam-Devarāta, whose life was saved by the demigods; ca-also; bhārgavam-born in the Bhṛgu dynasty; ājīgartam-the son of Ajīgarta; sutān-to his own sons; āha-ordered; jyeṣṭhaḥ-the eldest; eṣaḥ-Śunaḥśepha; prakalpyatām-accept as such.
Viśvāmitra accepted the son of Ajīgarta known as Śunaḥśepha, who was born in the Bhṛgu dynasty and was also known as Devarāta, as one of his own sons. Viśvāmitra ordered his other sons to accept Śunaḥśepha as their eldest brother.
TEXT 31
yo vai hariścandra-makhe
vikrītaḥ puruṣaḥ paśuḥ
stutvā devān prajeśādīn
mumuce pāśa-bandhanāt
SYNONYMS
yaḥ-he who (Śunaḥśepha); vai-indeed; hariścandra-makhe-in the sacrifice performed by King Hariścandra; vikrītaḥ-was sold; puruṣaḥ-man; paśuḥ-sacrificial animal; stutvā-offering prayers; devān-to the demigods; prajā-īśa-ādīn-headed by Lord Brahmā; mumuce-was released; pāśa-bandhanāt-from being bound with ropes like an animal.
Śunaḥśepha's father sold Śunaḥśepha to be sacrificed as a man-animal in the yajña of King Hariścandra. When Śunaḥśepha was brought into the sacrificial arena, he prayed to the demigods for release and was released by their mercy.
Here is a description of Śunaḥśepha. When Hariścandra was to sacrifice his son Rohita, Rohita arranged to save his own life by purchasing Śunaḥśepha from Śunaḥśepha's father to be sacrificed in the yajña. Śunaḥśepha was sold to Mahārāja Hariścandra because he was the middle son, between the oldest and the youngest. It appears that the sacrifice of a man as an animal in yajña has been practiced for a very long time.
TEXT 32
yo rāto deva-yajane
devair gādhiṣu tāpasaḥ
deva-rāta iti khyātaḥ
śunaḥśephas tu bhārgavaḥ
SYNONYMS
yaḥ-he who (Śunaḥśepha); rātaḥ-was protected; deva-yajane-in the arena for worshiping the demigods; devaiḥ-by the same demigods; gādhiṣu-in the dynasty of Gādhi; tāpasaḥ-advanced in executing spiritual life; deva-rātaḥ-protected by the demigods; iti-thus; khyātaḥ-celebrated; śunaḥśephaḥ tu-as well as Śunaḥśepha; bhārgavaḥ-in the dynasty of Bhṛgu.
Although Śunaḥśepha was born in the Bhārgava dynasty, he was greatly advanced in spiritual life, and therefore the demigods involved in the sacrifice protected him. Consequently he was also celebrated as the descendant of Gādhi named Devarāta.
TEXT 33
ye madhucchandaso jyeṣṭhāḥ
kuśalaṁ menire na tat
aśapat tān muniḥ kruddho
mlecchā bhavata durjanāḥ
SYNONYMS
ye-those who; madhucchandasaḥ-sons of Viśvāmitra, celebrated as the Madhucchandās; jyeṣṭhāḥ-eldest; kuśalam-very good; menire-accepting; na-not; tat-that (the proposal that he be accepted as the eldest brother); aśapat-cursed; tān-all the sons; muniḥ-Viśvāmitra Muni; kruddhaḥ-being angry; mlecchāḥ-disobedient to the Vedic principles; bhavata-all of you become; durjanāḥ-very bad sons.
When requested by their father to accept Śunaḥśepha as the eldest son, the elder fifty of the Madhucchandās, the sons of Viśvāmitra, did not agree. Therefore Viśvāmitra, being angry, cursed them. "May all of you bad sons become mlecchas," he said, "being opposed to the principles of Vedic culture."
In Vedic literature there are names like mleccha and yavana. The mlecchas are understood to be those who do not follow the Vedic principles. In former days, the mlecchas were fewer, and Viśvāmitra Muni cursed his sons to become mlecchas. But in the present age, Kali-yuga, there is no need of cursing, for people are automatically mlecchas. This is only the beginning of Kali-yuga, but at the end of Kali-yuga the entire population will consist of mlecchas because no one will follow the Vedic principles. At that time the incarnation Kalki will appear. Mleccha-nivaha-nidhane kalayasi kara-bālam. He will kill all the mlecchas indiscriminately with his sword.
TEXT 34
sa hovāca madhucchandāḥ
sārdhaṁ pañcāśatā tataḥ
yan no bhavān sañjānīte
tasmiṁs tiṣṭhāmahe vayam
SYNONYMS
saḥ-the middle son of Viśvāmitra; ha-indeed; uvāca-said; madhucchandāḥ-Madhucchandā; sārdham-with; pañcāśatā-the second fifty of the sons known as the Madhucchandās; tataḥ-then, after the first half were thus cursed; yat-what; naḥ-unto us; bhavān-O father; sañjānīte-as you please; tasmin-in that; tiṣṭhāmahe-shall remain; vayam-all of us.
When the elder Madhucchandās were cursed, the younger fifty, along with Madhucchandā himself, approached their father and agreed to accept his proposal. "Dear father," they said, "we shall abide by whatever arrangement you like."
TEXT 35
jyeṣṭhaṁ mantra-dṛśaṁ cakrus
tvām anvañco vayaṁ sma hi
viśvāmitraḥ sutān āha
vīravanto bhaviṣyatha
ye mānaṁ me 'nugṛhṇanto
vīravantam akarta mām
SYNONYMS
jyeṣṭham-the eldest; mantra-dṛśam-a seer of mantras; cakruḥ-they accepted; tvām-you; anvañcaḥ-have agreed to follow; vayam-we; sma-indeed; hi-certainly; viśvāmitraḥ-the great sage Viśvāmitra; sutān-to the obedient sons; āha-said; vīra-vantaḥ-fathers of sons; bhaviṣyatha-become in the future; ye-all of you who; mānam-honor; me-my; anugṛhṇantaḥ-accepted; vīra-vantam-the father of good sons; akarta-you have made; mām-me.
Thus the younger Madhucchandās accepted Śunaḥśepha as their eldest brother and told him, "We shall follow your orders." Viśvāmitra then said to his obedient sons, "Because you have accepted Śunaḥśepha as your eldest brother, I am very satisfied. By accepting my order, you have made me a father of worthy sons, and therefore I bless all of you to become the fathers of sons also."
Of the one hundred sons, half disobeyed Viśvāmitra by not accepting Śunaḥśepha as their eldest brother, but the other half accepted his order. Therefore the father blessed the obedient sons to become the fathers of sons. Otherwise they too would have been cursed to be sonless mlecchas.
TEXT 36
eṣa vaḥ kuśikā vīro
devarātas tam anvita
anye cāṣṭaka-hārīta-
jaya-kratumad-ādayaḥ
SYNONYMS
eṣaḥ-this (Śunaḥśepha); vaḥ-like you; kuśikāḥ-O Kuśikas; vīraḥ-my son; devarātaḥ-he is known as Devarāta; tam-him; anvita-just obey; anye-others; ca-also; aṣṭaka-Aṣṭaka; hārīta-Hārīta; jaya-Jaya; kratumat-Kratumān; ādayaḥ-and others.
Viśvāmitra said, "O Kuśikas [descendants of Kauśika], this Devarāta is my son and is one of you. Please obey his orders." O King Parīkṣit, Viśvāmitra had many other sons, such as Aṣṭaka, Hārīta, Jaya and Kratumān.
TEXT 37
evaṁ kauśika-gotraṁ tu
viśvāmitraiḥ pṛthag-vidham
pravarāntaram āpannaṁ
tad dhi caivaṁ prakalpitam
SYNONYMS
evam-in this way (some sons having been cursed and some blessed); kauśika-gotram-the dynasty of Kauśika; tu-indeed; viśvāmitraiḥ-by the sons of Viśvāmitra; pṛthak-vidham-in different varieties; pravara-antaram-differences between one another; āpannam-obtained; tat-that; hi-indeed; ca-also; evam-thus; prakalpitam-ascertained.
Viśvāmitra cursed some of his sons and blessed the others, and he also adopted a son. Thus there were varieties in the Kauśika dynasty, but among all the sons, Devarāta was considered the eldest.
Thus end the Bhaktivedanta purports of the Ninth Canto, Sixteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Lord Paraśurāma Destroys the World's Ruling Class."
Chapter Seventeen
The Dynasties of the Sons of Purūravā
Āyu, the eldest son of Purūravā, had five sons. This chapter describes the dynasties of four of them, beginning with Kṣatravṛddha.
Āyu, the son of Purūravā, had five sons- Nahuṣa, Kṣatravṛddha, Rajī, Rābha and Anenā. The son of Kṣatravṛddha was Suhotra, who had three sons, named Kāśya, Kuśa and Gṛtsamada. The son of Gṛtsamada was Śunaka, and his son was Śaunaka. The son of Kāśya was Kāśi. From Kāśi came the sons and grandsons known as Rāṣṭra, Dīrghatama and then Dhanvantari, who was the inaugurator of medical science and was a śaktyāveśa incarnation of the Supreme Personality of Godhead, Vāsudeva. The descendants of Dhanvantari were Ketumān, Bhīmaratha, Divodāsa and Dyumān, who was also known as Pratardana, Śatrujit, Vatsa, Ṛtadhvaja and Kuvalayāśva. The son of Dyumān was Alarka, who reigned over the kingdom for many, many years. Following in the dynasty of Alarka were Santati, Sunītha, Niketana, Dharmaketu, Satyaketu, Dhṛṣṭaketu, Sukumāra, Vītihotra, Bharga and Bhārgabhūmi. All of them belonged to the dynasty of Kāśi, the descendant of Kṣatravṛddha.
The son of Rābha was Rabhasa, and his son was Gambhīra. Gambhīra's son was Akriya, and from Akriya came Brahmavit. The son of Anenā was Śuddha, and his son was Śuci. The son of Śuci was Citrakṛt, whose son was Śāntaraja. Rajī had five hundred sons, all of extraordinary strength. Rajī was personally very powerful and was given the kingdom of heaven by Lord Indra. Later, after Rajī's death, when the sons of Rajī refused to return the kingdom to Indra, by Bṛhaspati's arrangement they became unintelligent, and Lord Indra conquered them.
The grandson of Kṣatravṛddha named Kuśa gave birth to a son named Prati. From Prati came Sañjaya; from Sañjaya, Jaya; from Jaya, Kṛta; and from Kṛta, Haryabala. The son of Haryabala was Sahadeva; the son of Sahadeva, Hīna; the son of Hīna, Jayasena; the son of Jayasena, Saṅkṛti; and the son of Saṅkṛti, Jaya.
TEXTS 1–3
śrī-bādarāyaṇir uvāca
yaḥ purūravasaḥ putra
āyus tasyābhavan sutāḥ
nahuṣaḥ kṣatravṛddhaś ca
rajī rābhaś ca vīryavān
anenā iti rājendra
śṛṇu kṣatravṛdho 'nvayam
kṣatravṛddha-sutasyāsan
suhotrasyātmajās trayaḥ
kāśyaḥ kuśo gṛtsamada
iti gṛtsamadād abhūt
śunakaḥ śaunako yasya
bahvṛca-pravaro muniḥ
SYNONYMS
śrī-bādarāyaṇiḥ uvāca-Śrī Śukadeva Gosvāmī said; yaḥ-one who; purūravasaḥ-of Purūravā; putraḥ-son; āyuḥ-his name was Āyu; tasya-of him; abhavan-there were; sutāḥ-sons; nahuṣaḥ-Nahuṣa; kṣatravṛddhaḥ ca-and Kṣatravṛddha; rajī-Rajī; rābhaḥ-Rābha; ca-also; vīryavān-very powerful; anenāḥ-Anenā; iti-thus; rāja-indra-O Mahārāja Parīkṣit; śṛṇu-just hear from me; kṣatravṛdhaḥ-of Kṣatravṛddha; anvayam-the dynasty; kṣatravṛddha-of Kṣatravṛddha; sutasya-of the son; āsan-there were; suhotrasya-of Suhotra; ātmajāḥ-sons; trayaḥ-three; kāśyaḥ-Kāśya; kuśaḥ-Kuśa; gṛtsamadaḥ-Gṛtsamada; iti-thus; gṛtsamadāt-from Gṛtsamada; abhūt-there was; śunakaḥ-Śunaka; śaunakaḥ-Śaunaka; yasya-of whom (Śunaka); bahu-ṛca-pravaraḥ-the best of those conversant with the Ṛg Veda; muniḥ-a great saintly person.
Śukadeva Gosvāmī said: From Purūravā came a son named Āyu, whose very powerful sons were Nahuṣa, Kṣatravṛddha, Rajī, Rābha and Anenā. O Mahārāja Parīkṣit, now hear about the dynasty of Kṣatravṛddha. Kṣatravṛddha's son was Suhotra, who had three sons, named Kāśya, Kuśa and Gṛtsamada. From Gṛtsamada came Śunaka, and from him came Śaunaka, the great saint, the best of those conversant with the Ṛg Veda.
TEXT 4
kāśyasya kāśis tat-putro
rāṣṭro dīrghatamaḥ-pitā
dhanvantarir dīrghatamasa
āyur-veda-pravartakaḥ
yajña-bhug vāsudevāṁśaḥ
smṛta-mātrārti-nāśanaḥ
SYNONYMS
kāśyasya-of Kāśya; kāśiḥ-Kāśi; tat-putraḥ-his son; rāṣṭraḥ-Rāṣṭra; dīrghatamaḥ-pitā-he became the father of Dīrghatama; dhanvantariḥ-Dhanvantari; dīrghatamasaḥ-from Dīrghatama; āyuḥ-veda-pravartakaḥ-the inaugurator of medical science, Āyur Veda; yajña-bhuk-the enjoyer of the results of sacrifice; vāsudeva-aṁśaḥ-incarnation of Lord Vāsudeva; smṛta-mātra-if he is remembered; ārti-nāśanaḥ-it immediately vanquishes all kinds of disease.
The son of Kāśya was Kāśi, and his son was Rāṣṭra, the father of Dīrghatama. Dīrghatama had a son named Dhanvantari, who was the inaugurator of the medical science and an incarnation of Lord Vāsudeva, the enjoyer of the results of sacrifices. One who remembers the name of Dhanvantari can be released from all disease.
TEXT 5
tat-putraḥ ketumān asya
jajñe bhīmarathas tataḥ
divodāso dyumāṁs tasmāt
pratardana iti smṛtaḥ
SYNONYMS
tat-putraḥ-his son (the son of Dhanvantari); ketumān-Ketumān; asya-his; jajñe-took birth; bhīmarathaḥ-a son named Bhīmaratha; tataḥ-from him; divodāsaḥ-a son named Divodāsa; dyumān-Dyumān; tasmāt-from him; pratardanaḥ-Pratardana; iti-thus; smṛtaḥ-known.
The son of Dhanvantari was Ketumān, and his son was Bhīmaratha. The son of Bhīmaratha was Divodāsa, and the son of Divodāsa was Dyumān, also known as Pratardana.
TEXT 6
sa eva śatrujid vatsa
ṛtadhvaja itīritaḥ
tathā kuvalayāśveti
prokto 'larkādayas tataḥ
SYNONYMS
saḥ-that Dyumān; eva-indeed; śatrujit-Śatrujit; vatsaḥ-Vatsa; ṛtadhvajaḥ-Ṛtadhvaja; iti-like that; īritaḥ-known; tathā-as well as; kuvalayāśva-Kuvalayāśva; iti-thus; proktaḥ-well known; alarka-ādayaḥ-Alarka and other sons; tataḥ-from him.
Dyumān was also known as Śatrujit, Vatsa, Ṛtadhvaja and Kuvalayāśva. From him were born Alarka and other sons.
TEXT 7
ṣaṣṭiṁ varṣa-sahasrāṇi
ṣaṣṭiṁ varṣa-śatāni ca
nālarkād aparo rājan
bubhuje medinīṁ yuvā
SYNONYMS
ṣaṣṭim-sixty; varṣa-sahasrāṇi-such thousands of years; ṣaṣṭim-sixty; varṣa-śatāni-hundreds of years; ca-also; na-not; alarkāt-except for Alarka; aparaḥ-anyone else; rājan-O King Parīkṣit; bubhuje-enjoyed; medinīm-the surface of the world; yuvā-as a young man.
Alarka, the son of Dyumān, reigned over the earth for sixty-six thousand years, my dear King Parīkṣit. No one other than him has reigned over the earth for so long as a young man.
TEXT 8
alarkāt santatis tasmāt
sunītho 'tha niketanaḥ
dharmaketuḥ sutas tasmāt
satyaketur ajāyata
SYNONYMS
alarkāt-from Alarka; santatiḥ-a son known as Santati; tasmāt-from him; sunīthaḥ-Sunītha; atha-from him; niketanaḥ-a son named Niketana; dharmaketuḥ-Dharmaketu; sutaḥ-a son; tasmāt-and from Dharmaketu; satyaketuḥ-Satyaketu; ajāyata-was born.
From Alarka came a son named Santati, and his son was Sunītha. The son of Sunītha was Niketana, the son of Niketana was Dharmaketu, and the son of Dharmaketu was Satyaketu.
TEXT 9
dhṛṣṭaketus tatas tasmāt
sukumāraḥ kṣitīśvaraḥ
vītihotro 'sya bhargo 'to
bhārgabhūmir abhūn nṛpa
SYNONYMS
dhṛṣṭaketuḥ-Dhṛṣṭaketu; tataḥ-thereafter; tasmāt-from Dhṛṣṭaketu; sukumāraḥ-a son named Sukumāra; kṣiti-īśvaraḥ-the emperor of the entire world; vītihotraḥ-a son named Vītihotra; asya-his son; bhargaḥ-Bharga; ataḥ-from him; bhārgabhūmiḥ-a son named Bhārgabhūmi; abhūt-generated; nṛpa-O King.
O King Parīkṣit, from Satyaketu came a son named Dhṛṣṭaketu, and from Dhṛṣṭaketu came Sukumāra, the emperor of the entire world. From Sukumāra came a son named Vītihotra; from Vītihotra, Bharga; and from Bharga, Bhārgabhūmi.
TEXT 10
itīme kāśayo bhūpāḥ
kṣatravṛddhānvayāyinaḥ
rābhasya rabhasaḥ putro
gambhīraś cākriyas tataḥ
SYNONYMS
iti-thus; ime-all of them; kāśayaḥ-born in the dynasty of Kāśi; bhūpāḥ-kings; kṣatravṛddha-anvaya-āyinaḥ-also within the dynasty of Kṣatravṛddha; rābhasya-from Rābha; rabhasaḥ-Rabhasa; putraḥ-a son; gambhīraḥ-Gambhīra; ca-also; akriyaḥ-Akriya; tataḥ-from him.
O Mahārāja Parīkṣit, all of these kings were descendants of Kāśi, and they could also be called descendants of Kṣatravṛddha. The son of Rābha was Rabhasa, from Rabhasa came Gambhīra, and from Gambhīra came a son named Akriya.
TEXT 11
tad-gotraṁ brahmavij jajñe
śṛṇu vaṁśam anenasaḥ
śuddhas tataḥ śucis tasmāc
citrakṛd dharmasārathiḥ
SYNONYMS
tat-gotram-the descendant of Akriya; brahmavit-Brahmavit; jajñe-took birth; śṛṇu-just hear from me; vaṁśam-descendants; anenasaḥ-of Anenā; śuddhaḥ-a son known as Śuddha; tataḥ-from him; śuciḥ-Śuci; tasmāt-from him; citrakṛt-Citrakṛt; dharma-sārathiḥ-Dharmasārathi.
The son of Akriya was known as Brahmavit, O King. Now hear about the descendants of Anenā. From Anenā came a son named Śuddha, and his son was Śuci. The son of Śuci was Dharmasārathi, also called Citrakṛt.
TEXT 12
tataḥ śāntarajo jajñe
kṛta-kṛtyaḥ sa ātmavān
rajeḥ pañca-śatāny āsan
putrāṇām amitaujasām
SYNONYMS
tataḥ-from Citrakṛt; śāntarajaḥ-a son named Śāntaraja; jajñe-was born; kṛta-kṛtyaḥ-performed all kinds of ritualistic ceremonies; saḥ-he; ātmavān-a self-realized soul; rajeḥ-of Rajī; pañca-śatāni-five hundred; āsan-there were; putrāṇām-sons; amita-ojasām-very, very powerful.
From Citrakṛt was born a son named Śāntaraja, a self-realized soul who performed all kinds of Vedic ritualistic ceremonies and therefore did not beget any progeny. The sons of Rajī were five hundred, all very powerful.
TEXT 13
devair abhyarthito daityān
hatvendrāyādadād divam
indras tasmai punar dattvā
gṛhītvā caraṇau rajeḥ
ātmānam arpayām āsa
prahrādādy-ari-śaṅkitaḥ
SYNONYMS
devaiḥ-by the demigods; abhyarthitaḥ-being requested; daityān-the demons; hatvā-killing; indrāya-to Indra, the King of heaven; adadāt-delivered; divam-the kingdom of heaven; indraḥ-the King of heaven; tasmai-unto him, Rajī; punaḥ-again; dattvā-returning; gṛhītvā-capturing; caraṇau-the feet; rajeḥ-of Rajī; ātmānam-the self; arpayām āsa-surrendered; prahrāda-ādi-Prahlāda and others; ari-śaṅkitaḥ-being afraid of such enemies.
On the request of the demigods, Rajī killed the demons and thus returned the kingdom of heaven to Lord Indra. But Indra, fearing such demons as Prahlāda, returned the kingdom of heaven to Rajī and surrendered himself at Rajī's lotus feet.
TEXT 14
pitary uparate putrā
yācamānāya no daduḥ
triviṣṭapaṁ mahendrāya
yajña-bhāgān samādaduḥ
SYNONYMS
pitari-when their father; uparate-passed away; putrāḥ-the sons; yācamānāya-although requesting from them; no-not; daduḥ-returned; triviṣṭapam-the heavenly kingdom; mahendrāya-unto Mahendra; yajña-bhāgān-the shares of ritualistic ceremonies; samādaduḥ-gave.
Upon Rajī's death, Indra begged Rajī's sons for the return of the heavenly planet. They did not return it, however, although they agreed to return Indra's shares in ritualistic ceremonies.
Rajī conquered the kingdom of heaven, and therefore when Indra, the heavenly king, begged Rajī's sons to return it, they refused. Because they had not taken the heavenly kingdom from Indra but had inherited it from their father, they considered it their paternal property. Why then should they return it to the demigods?
TEXT 15
guruṇā hūyamāne 'gnau
balabhit tanayān rajeḥ
avadhīd bhraṁśitān mārgān
na kaścid avaśeṣitaḥ
SYNONYMS
guruṇā-by the spiritual master (Bṛhaspati); hūyamāne agnau-while oblations were being offered in the fire of sacrifice; balabhit-Indra; tanayān-the sons; rajeḥ-of Rajī; avadhīt-killed; bhraṁśitān-fallen; mārgāt-from the moral principles; na-not; kaścit-anyone; avaśeṣitaḥ-remained alive.
Thereafter, Bṛhaspati, the spiritual master of the demigods, offered oblations in the fire so that the sons of Rajī would fall from moral principles. When they fell, Lord Indra killed them easily because of their degradation. Not a single one of them remained alive.
TEXT 16
kuśāt pratiḥ kṣātravṛddhāt
sañjayas tat-suto jayaḥ
tataḥ kṛtaḥ kṛtasyāpi
jajñe haryabalo nṛpaḥ
SYNONYMS
kuśāt-from Kuśa; pratiḥ-a son named Prati; kṣātravṛddhāt-the grandson of Kṣatravṛddha; sañjayaḥ-a son named Sañjaya; tat-sutaḥ-his son; jayaḥ-Jaya; tataḥ-from him; kṛtaḥ-Kṛta; kṛtasya-from Kṛta; api-as well as; jajñe-was born; haryabalaḥ-Haryabala; nṛpaḥ-the king.
From Kuśa, the grandson of Kṣatravṛddha, was born a son named Prati. The son of Prati was Sañjaya, and the son of Sañjaya was Jaya. From Jaya, Kṛta was born, and from Kṛta, King Haryabala.
TEXT 17
sahadevas tato hīno
jayasenas tu tat-sutaḥ
saṅkṛtis tasya ca jayaḥ
kṣatra-dharmā mahā-rathaḥ
kṣatravṛddhānvayā bhūpā
ime śṛṇv atha nāhuṣān
SYNONYMS
sahadevaḥ-Sahadeva; tataḥ-from Sahadeva; hīnaḥ-a son named Hīna; jayasenaḥ-Jayasena; tu-also; tat-sutaḥ-the son of Hīna; saṅkṛtiḥ-Saṅkṛti; tasya-of Saṅkṛti; ca-also; jayaḥ-a son named Jaya; kṣatra-dharmā-expert in the duties of a kṣatriya; mahā-rathaḥ-a greatly powerful fighter; kṣatravṛddha-anvayāḥ-in the dynasty of Kṣatravṛddha; bhūpāḥ-kings; ime-all these; śṛṇu-hear from me; atha-now; nāhuṣān-the descendants of Nahuṣa.
From Haryabala came a son named Sahadeva, and from Sahadeva came Hīna. The son of Hīna was Jayasena, and the son of Jayasena was Saṅkṛti. The son of Saṅkṛti was the powerful and expert fighter named Jaya. These kings were the members of the Kṣatravṛddha dynasty. Now let me describe to you the dynasty of Nahuṣa.
Thus end the Bhaktivedanta purports of the Ninth Canto, Seventeenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Dynasties of the Sons of Purūravā."
Chapter Eighteen
King Yayāti Regains His Youth
This chapter gives the history of King Yayāti, the son of Nahuṣa. Among Yayāti's five sons, the youngest son, Pūru, accepted Yayāti's invalidity.
When Nahuṣa, who had six sons, was cursed to become a python, his eldest son, Yati, took sannyāsa, and therefore the next son, Yayāti, was enthroned as king. By providence, Yayāti married the daughter of Śukrācārya. Śukrācārya was a brāhmaṇa and Yayāti a kṣatriya, but Yayāti married her nonetheless. Śukrācārya's daughter, named Devayānī, had a girl friend named Śarmiṣṭhā, who was the daughter of Vṛṣaparvā. King Yayāti married Śarmiṣṭhā also. The history of this marriage is as follows. Once Śarmiṣṭhā was sporting in the water with thousands of her girl friends, and Devayānī was also there. When the young girls saw Lord Śiva, seated on his bull with Umā, they immediately dressed themselves, but Śarmiṣṭhā mistakenly put on Devayānī's clothes. Devayānī, being very angry, rebuked Śarmiṣṭhā, who also became very angry and responded by rebuking Devayānī and throwing her into a well. By chance, King Yayāti came to that well to drink water, and he found Devayānī and rescued her. Thus Devayānī accepted Mahārāja Yayāti as her husband. Thereafter, Devayānī, crying loudly, told her father about Śarmiṣṭhā's behavior. Upon hearing of this incident, Śukrācārya was very angry and wanted to chastise Vṛṣaparvā, Śarmiṣṭhā's father. Vṛṣaparvā, however, satisfied Śukrācārya by offering Śarmiṣṭhā as Devayānī's maidservant. Thus Śarmiṣṭhā, as the maidservant of Devayānī, also went to the house of Devayānī's husband. When Śarmiṣṭhā found her friend Devayānī with a son she also desired to have a son. Therefore, at the proper time for conception, she also requested Mahārāja Yayāti for sex. When Śarmiṣṭhā became pregnant also, Devayānī was very envious. In great anger, she immediately left for her father's house and told her father everything. Śukrācārya again became angry and cursed Mahārāja Yayāti to become old, but when Yayāti begged Śukrācārya to be merciful to him, Śukrācārya gave him the benediction that he could transfer his old age and invalidity to some young man. Yayāti exchanged his old age for the youth of his youngest son, Pūru, and thus he was able to enjoy with young girls.
TEXT 1
śrī-śuka uvāca
yatir yayātiḥ saṁyātir
āyatir viyatiḥ kṛtiḥ
ṣaḍ ime nahuṣasyāsann
indriyāṇīva dehinaḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; yatiḥ-Yati; yayātiḥ-Yayāti; saṁyātiḥ-Saṁyāti; āyatiḥ-Āyati; viyatiḥ-Viyati; kṛtiḥ-Kṛti; ṣaṭ-six; ime-all of them; nahuṣasya-of King Nahuṣa; āsan-were; indriyāṇi-the (six) senses; iva-like; dehinaḥ-of an embodied soul.
Śukadeva Gosvāmī said: O King Parīkṣit, as the embodied soul has six senses, King Nahuṣa had six sons, named Yati, Yayāti, Saṁyāti, Āyati, Viyati and Kṛti.
TEXT 2
rājyaṁ naicchad yatiḥ pitrā
dattaṁ tat-pariṇāmavit
yatra praviṣṭaḥ puruṣa
ātmānaṁ nāvabudhyate
SYNONYMS
rājyam-the kingdom; na aicchat-did not accept; yatiḥ-the eldest son, Yati; pitrā-by his father; dattam-offered; tat-pariṇāma-vit-knowing the result of becoming powerful as a king; yatra-wherein; praviṣṭaḥ-having entered; puruṣaḥ-such a person; ātmānam-self-realization; na-not; avabudhyate-will take seriously and understand.
When one enters the post of king or head of the government, one cannot understand the meaning of self-realization. Knowing this, Yati, the eldest son of Nahuṣa, did not accept the power to rule, although it was offered by his father.
Self-realization is the prime objective of human civilization, and it is regarded seriously by those who are situated in the mode of goodness and have developed the brahminical qualities. Kṣatriyas are generally endowed with material qualities conducive to gaining material wealth and enjoying sense gratification, but those who are spiritually advanced are not interested in material opulence. Indeed, they accept only the bare necessities for a life of spiritual advancement in self-realization. It is specifically mentioned here that if one enters political life, especially in the modern day, one looses the chance for human perfection. Nonetheless, one can attain the highest perfection if one hears Śrīmad-Bhāgavatam. This hearing is described as nityaṁ bhāgavata-sevayā [SB 1.2.18]. Mahārāja Parīkṣit was involved in politics, but because at the end of his life he heard Śrīmad-Bhāgavatam from Śukadeva Gosvāmī, he attained perfection very easily. Śrī Caitanya Mahāprabhu has therefore suggested:
sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir
ye prāyaśo 'jita jito 'py asi tais tri-lokyām
(Bhāg. 10.14.3)
Regardless of whether one is in the mode of passion, ignorance or goodness, if one regularly hears Śrīmad-Bhāgavatam from the self-realized soul, one is freed from the bondage of material involvement.
TEXT 3
pitari bhraṁśite sthānād
indrāṇyā dharṣaṇād dvijaiḥ
prāpite 'jagaratvaṁ vai
yayātir abhavan nṛpaḥ
SYNONYMS
pitari-when his father; bhraṁśite-was caused to fall down; sthānāt-from the heavenly planets; indrāṇyāḥ-of Śacī, the wife of Indra; dharṣaṇāt-from offending; dvijaiḥ-by them (upon her lodging a complaint with the brāhmaṇas); prāpite-being degraded to; ajagaratvam-the life of a snake; vai-indeed; yayātiḥ-the son named Yayāti; abhavat-became; nṛpaḥ-the king.
Because Nahuṣa, the father of Yayāti, molested Indra's wife, Śacī, who then complained to Agastya and other brāhmaṇas, these saintly brāhmaṇas cursed Nahuṣa to fall from the heavenly planets and be degraded to the status of a python. Consequently, Yayāti became the king.
TEXT 4
catasṛṣv ādiśad dikṣu
bhrātṝn bhrātā yavīyasaḥ
kṛta-dāro jugoporvīṁ
kāvyasya vṛṣaparvaṇaḥ
SYNONYMS
catasṛṣu-over the four; ādiśat-allowed to rule; dikṣu-directions; bhrātṝn-four brothers; bhrātā-Yayāti; yavīyasaḥ-young; kṛta-dāraḥ-married; jugopa-ruled; ūrvīm-the world; kāvyasya-the daughter of Śukrācārya; vṛṣaparvaṇaḥ-the daughter of Vṛṣaparvā.
King Yayāti had four younger brothers, whom he allowed to rule the four directions. Yayāti himself married Devayānī, the daughter of Śukrācārya, and Śarmiṣṭhā, the daughter of Vṛṣaparvā, and ruled the entire earth.
TEXT 5
śrī-rājovāca
brahmarṣir bhagavān kāvyaḥ
kṣatra-bandhuś ca nāhuṣaḥ
rājanya-viprayoḥ kasmād
vivāhaḥ pratilomakaḥ
SYNONYMS
śrī-rājā uvāca-Mahārāja Parīkṣit inquired; brahma-ṛṣiḥ-the best of the brāhmaṇas; bhagavān-very powerful; kāvyaḥ-Śukrācārya; kṣatra-bandhuḥ-belonged to the kṣatriya class; ca-also; nāhuṣaḥ-King Yayāti; rājanya-viprayoḥ-of a brāhmaṇa and a kṣatriya; kasmāt-how; vivāhaḥ-a marital relationship; pratilomakaḥ-against the customary regulative principles.
Mahārāja Parīkṣit said: Śukrācārya was a very powerful brāhmaṇa, and Mahārāja Yayāti was a kṣatriya. Therefore I am curious to know how there occurred this pratiloma marriage between a kṣatriya and a brāhmaṇa.
According to the Vedic system, marriages between kṣatriyas and kṣatriyas or between brāhmaṇas and brāhmaṇas are the general custom. If marriages sometimes take place between different classes, these marriages are of two types, namely anuloma and pratiloma. Anuloma, marriage between a brāhmaṇa and the daughter of a kṣatriya, is permissible, but pratiloma, marriage between a kṣatriya and the daughter of a brāhmaṇa, is not generally allowed. Therefore Mahārāja Parīkṣit was curious about how Śukrācārya, a powerful brāhmaṇa, could accept the principle of pratiloma. Mahārāja Parīkṣit was eager to know the cause for this uncommon marriage.
TEXTS 6–7
śrī-śuka uvāca
ekadā dānavendrasya
śarmiṣṭhā nāma kanyakā
sakhī-sahasra-saṁyuktā
guru-putryā ca bhāminī
devayānyā purodyāne
puṣpita-druma-saṅkule
vyacarat kala-gītāli-
nalinī-puline 'balā
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; ekadā-once upon a time; dānava-indrasya-of Vṛṣaparvā; śarmiṣṭhā-Śarmiṣṭhā; nāma-by name; kanyakā-a daughter; sakhī-sahasra-saṁyuktā-accompanied by thousands of friends; guru-putryā-with the daughter of the guru, Śukrācārya; ca-also; bhāminī-very easily irritated; devayānyā-with Devayānī; pura-udyāne-within the palace garden; puṣpita-full of flowers; druma-with nice trees; saṅkule-congested; vyacarat-was walking; kala-gīta-with very sweet sounds; ali-with bumblebees; nalinī-with lotuses; puline-in such a garden; abalā-innocent.
Śukadeva Gosvāmī said: One day Vṛṣaparvā's daughter Śarmiṣṭhā, who was innocent but angry by nature, was walking with Devayānī, the daughter of Śukrācārya, and with thousands of friends, in the palace garden. The garden was full of lotuses and trees of flowers and fruits and was inhabited by sweetly singing birds and bumblebees.
TEXT 8
tā jalāśayam āsādya
kanyāḥ kamala-locanāḥ
tīre nyasya dukūlāni
vijahruḥ siñcatīr mithaḥ
SYNONYMS
tāḥ-they; jala-āśayam-to the lakeside; āsādya-coming; kanyāḥ-all the girls; kamala-locanāḥ-with eyes like lotus petals; tīre-on the bank; nyasya-giving up; dukūlāni-their dresses; vijahruḥ-began to sport; siñcatīḥ-throwing water; mithaḥ-on one another.
When the young, lotus-eyed girls came to the bank of a reservoir of water, they wanted to enjoy by bathing. Thus they left their clothing on the bank and began sporting, throwing water on one another.
TEXT 9
vīkṣya vrajantaṁ giriśaṁ
saha devyā vṛṣa-sthitam
sahasottīrya vāsāṁsi
paryadhur vrīḍitāḥ striyaḥ
SYNONYMS
vīkṣya-seeing; vrajantam-passing by; giriśam-Lord Śiva; saha-with; devyā-Pārvatī, the wife of Lord Śiva; vṛṣa-sthitam-seated upon his bull; sahasā-quickly; uttīrya-getting out of the water; vāsāṁsi-garments; paryadhuḥ-put on the body; vrīḍitāḥ-being ashamed; striyaḥ-the young girls.
While sporting in the water, the girls suddenly saw Lord Śiva passing by, seated on the back of his bull with his wife, Pārvatī. Ashamed because they were naked, the girls quickly got out of the water and covered themselves with their garments.
TEXT 10
śarmiṣṭhājānatī vāso
guru-putryāḥ samavyayat
svīyaṁ matvā prakupitā
devayānīdam abravīt
SYNONYMS
śarmiṣṭhā-the daughter of Vṛṣaparvā; ajānatī-without knowledge; vāsaḥ-the dress; guru-putryāḥ-of Devayānī, the daughter of the guru; samavyayat-put on the body; svīyam-her own; matvā-thinking; prakupitā-irritated and angry; devayānī-the daughter of Śukrācārya; idam-this; abravīt-said.
Śarmiṣṭhā unknowingly put Devayānī's dress on her own body, thus angering Devayānī, who then spoke as follows.
TEXT 11
aho nirīkṣyatām asyā
dāsyāḥ karma hy asāmpratam
asmad-dhāryaṁ dhṛtavatī
śunīva havir adhvare
SYNONYMS
aho-alas; nirīkṣyatām-just see; asyāḥ-of her (Śarmiṣṭhā); dāsyāḥ-just like our servant; karma-activities; hi-indeed; asāmpratam-without any etiquette; asmat-dhāryam-the garment meant for me; dhṛtavatī-she has put on; śunī iva-like a dog; haviḥ-clarified butter; adhvare-meant for offering in the sacrifice.
Oh, just see the activities of this servant-maid Śarmiṣṭhā! Disregarding all etiquette, she has put on my dress, just like a dog snatching clarified butter meant for use in a sacrifice.
TEXTS 12–14
yair idaṁ tapasā sṛṣṭaṁ
mukhaṁ puṁsaḥ parasya ye
dhāryate yair iha jyotiḥ
śivaḥ panthāḥ pradarśitaḥ
yān vandanty upatiṣṭhante
loka-nāthāḥ sureśvarāḥ
bhagavān api viśvātmā
pāvanaḥ śrī-niketanaḥ
vayaṁ tatrāpi bhṛgavaḥ
śiṣyo 'syā naḥ pitāsuraḥ
asmad-dhāryaṁ dhṛtavatī
śūdro vedam ivāsatī
SYNONYMS
yaiḥ-by which persons; idam-this entire universe; tapasā-by austerity; sṛṣṭam-was created; mukham-the face; puṁsaḥ-of the Supreme Person; parasya-transcendental; ye-those who (are); dhāryate-is always born; yaiḥ-by which persons; iha-here; jyotiḥ-the brahmajyoti, the effulgence of the Supreme Lord; śivaḥ-auspicious; panthāḥ-way; pradarśitaḥ-is directed; yān-to whom; vandanti-offer prayers; upatiṣṭhante-honor and follow; loka-nāthāḥ-the directors of the various planets; sura-īśvarāḥ-the demigods; bhagavān-the Supreme Personality of Godhead; api-even; viśva-ātmā-the Supersoul; pāvanaḥ-the purifier; śrī-niketanaḥ-the husband of the goddess of fortune; vayam-we (are); tatra api-even greater than other brāhmaṇas; bhṛgavaḥ-descendants of Bhṛgu; śiṣyaḥ-disciple; asyāḥ-of her; naḥ-our; pitā-father; asuraḥ-belong to the demoniac group; asmat-dhāryam-meant to be worn by us; dhṛtavatī-she has put on; śūdraḥ-a non-brāhmaṇa worker; vedam-the Vedas; iva-like; asatī-unchaste.
We are among the qualified brāhmaṇas, who are accepted as the face of the Supreme Personality of Godhead. The brāhmaṇas have created the entire universe by their austerity, and they always keep the Absolute Truth within the core of their hearts. They have directed the path of good fortune, the path of Vedic civilization, and because they are the only worshipable objects within this world, they are offered prayers and worshiped even by the great demigods, the directors of the various planets, and even by the Supreme Personality of Godhead, the Supersoul, the supreme purifier, the husband of the goddess of fortune. And we are even more respectable because we are in the dynasty of Bhṛgu. Yet although this woman's father, being among the demons, is our disciple, she has put on my dress, exactly like a śūdra taking charge of Vedic knowledge.
TEXT 15
evaṁ kṣipantīṁ śarmiṣṭhā
guru-putrīm abhāṣata
ruṣā śvasanty uraṅgīva
dharṣitā daṣṭa-dacchadā
SYNONYMS
evam-thus; kṣipantīm-chastising; śarmiṣṭhā-the daughter of Vṛṣaparvā; guru-putrīm-unto the daughter of the guru, Śukrācārya; abhāṣata-said; ruṣā-being very angry; śvasantī-breathing very heavily; uraṅgī iva-like a serpent; dharṣitā-offended, trampled; daṣṭa-dat-chadā-biting her lip with her teeth.
Śukadeva Gosvāmī said: When thus rebuked in cruel words, Śarmiṣṭhā was very angry. Breathing heavily like a serpent and biting her lower lip with her teeth, she spoke to the daughter of Śukrācārya as follows.
TEXT 16
ātma-vṛttam avijñāya
katthase bahu bhikṣuki
kiṁ na pratīkṣase 'smākaṁ
gṛhān balibhujo yathā
SYNONYMS
ātma-vṛttam-one's own position; avijñāya-without understanding; katthase-you are talking madly; bahu-so much; bhikṣuki-beggar; kim-whether; na-not; pratīkṣase-you wait; asmākam-our; gṛhān-at the house; balibhujaḥ-crows; yathā-like.
You beggar, since you don't understand your position, why should you unnecessarily talk so much? Don't all of you wait at our house, depending on us for your livelihood like crows?
Crows have no independent life; they fully depend on the remnants of foodstuffs thrown by householders into the garbage tank. Therefore, because a brāhmaṇa depends on his disciples, when Śarmiṣṭhā was heavily rebuked by Devayānī she charged Devayānī with belonging to a family of crowlike beggars. It is the nature of women to fight verbally at even a slight provocation. As we see from this incident, this has been their nature for a long, long time.
TEXT 17
evaṁ-vidhaiḥ suparuṣaiḥ
kṣiptvācārya-sutāṁ satīm
śarmiṣṭhā prākṣipat kūpe
vāsaś cādāya manyunā
SYNONYMS
evam-vidhaiḥ-such; su-paruṣaiḥ-by unkind words; kṣiptvā-after chastising; ācārya-sutām-the daughter of Śukrācārya; satīm-Devayānī; śarmiṣṭhā-Śarmiṣṭhā; prākṣipat-threw (her); kūpe-into a well; vāsaḥ-the garments; ca-and; ādāya-taking away; manyunā-because of anger.
Using such unkind words, Śarmiṣṭhā rebuked Devayānī, the daughter of Śukrācārya. In anger, she took away Devayānī's garments and threw Devayānī into a well.
TEXT 18
tasyāṁ gatāyāṁ sva-gṛhaṁ
yayātir mṛgayāṁ caran
prāpto yadṛcchayā kūpe
jalārthī tāṁ dadarśa ha
SYNONYMS
tasyām-when she; gatāyām-went; sva-gṛham-to her home; yayātiḥ-King Yayāti; mṛgayām-hunting; caran-wandering; prāptaḥ-arrived; yadṛcchayā-by chance; kūpe-in the well; jala-arthī-desiring to drink water; tām-her (Devayānī); dadarśa-saw; ha-indeed.
After throwing Devayānī into the well, Śarmiṣṭhā went home. Meanwhile, King Yayāti, while engaged in a hunting excursion, went to the well to drink water and by chance saw Devayānī.
TEXT 19
dattvā svam uttaraṁ vāsas
tasyai rājā vivāsase
gṛhītvā pāṇinā pāṇim
ujjahāra dayā-paraḥ
SYNONYMS
dattvā-giving; svam-his own; uttaram-upper; vāsaḥ-cloth; tasyai-unto her (Devayānī); rājā-the King; vivāsase-because she was naked; gṛhītvā-catching; pāṇinā-with his hand; pāṇim-her hand; ujjahāra-delivered; dayā-paraḥ-being very kind.
Seeing Devayānī naked in the well, King Yayāti immediately gave her his upper cloth. Being very kind to her, he caught her hand with his own and lifted her out.
TEXTS 20–21
taṁ vīram āhauśanasī
prema-nirbharayā girā
rājaṁs tvayā gṛhīto me
pāṇiḥ para-purañjaya
hasta-grāho 'paro mā bhūd
gṛhītāyās tvayā hi me
eṣa īśa-kṛto vīra
sambandho nau na pauruṣaḥ
SYNONYMS
tam-unto him; vīram-Yayāti; āha-said; auśanasī-the daughter of Uśanā Kavi, Śukrācārya; prema-nirbharayā-saturated with love and kindness; girā-by such words; rājan-O King; tvayā-by you; gṛhītaḥ-accepted; me-my; pāṇiḥ-hand; para-purañjaya-the conqueror of the kingdoms of others; hasta-grāhaḥ-he who accepted my hand; aparaḥ-another; mā-may not; bhūt-become; gṛhītāyāḥ-accepted; tvayā-by you; hi-indeed; me-of me; eṣaḥ-this; īśa-kṛtaḥ-arranged by providence; vīra-O great hero; sambandhaḥ-relationship; nau-our; na-not; pauruṣaḥ-anything man-made.
With words saturated with love and affection, Devayānī said to King Yayāti: O great hero, O King, conqueror of the cities of your enemies, by accepting my hand you have accepted me as your married wife. Let me not be touched by others, for our relationship as husband and wife has been made possible by providence, not by any human being.
While taking Devayānī out of the well, King Yayāti must certainly have appreciated her youthful beauty, and therefore he might have asked her which caste she belonged to. Thus Devayānī would have immediately replied, "We are already married because you have accepted my hand." Uniting the hands of the bride and bridegroom is a system perpetually existing in all societies. Therefore, as soon as Yayāti accepted Devayānī's hand, they could be regarded as married. Because Devayānī was enamored with the hero Yayāti, she requested him not to change his mind and let another come to marry her.
TEXT 22
yad idaṁ kūpa-magnāyā
bhavato darśanaṁ mama
na brāhmaṇo me bhavitā
hasta-grāho mahā-bhuja
kacasya bārhaspatyasya
śāpād yam aśapaṁ purā
SYNONYMS
yat-because of; idam-this; kūpa-magnāyāḥ-fallen in the well; bhavataḥ-of your good self; darśanam-meeting; mama-with me; na-not; brāhmaṇaḥ-a qualified brāhmaṇa; me-my; bhavitā-will become; hasta-grāhaḥ-husband; mahā-bhuja-O great mighty-armed one; kacasya-of Kaca; bārhaspatyasya-the son of the learned brāhmaṇa and celestial priest Bṛhaspati; śāpāt-because of the curse; yam-whom; aśapam-I cursed; purā-in the past.
Because of falling in the well, I met you. Indeed, this has been arranged by providence. After I cursed Kaca, the son of the learned scholar Bṛhaspati, he cursed me by saying that I would not have a brāhmaṇa for a husband. Therefore, O mighty-armed one, there is no possibility of my becoming the wife of a brāhmaṇa.
Kaca, the son of the learned celestial priest Bṛhaspati, had been a student of Śukrācārya, from whom he had learned the art of reviving a man who has died untimely. This art, called mṛta-sañjīvanī, was especially used during wartime. When there was a war, soldiers would certainly die untimely, but if a soldier's body was intact, he could be brought to life again by this art of mṛta-sañjīvanī. This art was known to Śukrācārya and many others, and Kaca, the son of Bṛhaspati, became Śukrācārya's student to learn it. Devayānī desired to have Kaca as her husband, but Kaca, out of regard for Śukrācārya, looked upon the guru's daughter as a respectable superior and therefore refused to marry her. Devayānī angrily cursed Kaca by saying that although he had learned the art of mṛta-sañjīvanī from her father, it would be useless. When cursed in this way, Kaca retaliated by cursing Devayānī never to have a husband who was a brāhmaṇa. Because Devayānī liked Yayāti, who was a kṣatriya, she requested him to accept her as his bona fide wife. Although this would be pratiloma-vivāha, a marriage between the daughter of a high family and the son of a lower family, she explained that this arrangement was made by providence.
TEXT 23
yayātir anabhipretaṁ
daivopahṛtam ātmanaḥ
manas tu tad-gataṁ buddhvā
pratijagrāha tad-vacaḥ
SYNONYMS
yayātiḥ-King Yayāti; anabhipretam-not liked; daiva-upahṛtam-brought about by providential arrangements; ātmanaḥ-his personal interest; manaḥ-mind; tu-however; tat-gatam-being attracted to her; buddhvā-by such intelligence; pratijagrāha-accepted; tat-vacaḥ-the words of Devayānī.
Śukadeva Gosvāmī continued: Because such a marriage is not sanctioned by regular scriptures, King Yayāti did not like it, but because it was arranged by providence and because he was attracted by Devayānī's beauty, he accepted her request.
According to the Vedic system, the parents would consider the horoscopes of the boy and girl who were to be married. If according to astrological calculations the boy and girl were compatible in every respect, the match was called yoṭaka and the marriage would be accepted. Even fifty years ago, this system was current in Hindu society. Regardless of the affluence of the boy or the personal beauty of the girl, without this astrological compatibility the marriage would not take place. A person is born in one of three categories, known as deva-gaṇa, manuṣya-gaṇa and rakṣasa-gaṇa. In different parts of the universe there are demigods and demons, and in human society also some people resemble demigods whereas others resemble demons. If according to astrological calculations there was conflict between a godly and a demoniac nature, the marriage would not take place. Similarly, there were calculations of pratiloma and anuloma. The central idea is that if the boy and girl were on an equal level the marriage would be happy, whereas inequality would lead to unhappiness. Because care is no longer taken in marriage, we now find many divorces. Indeed, divorce has now become a common affair, although formerly one's marriage would continue lifelong, and the affection between husband and wife was so great that the wife would voluntarily die when her husband died or would remain a faithful widow throughout her entire life. Now, of course, this is no longer possible, for human society has fallen to the level of animal society. Marriage now takes place simply by agreement. Dāmpatye 'bhirucir hetuḥ (Bhāg. 12.2.3). The word abhiruci means "agreement." If the boy and girl simply agree to marry, the marriage takes place. But when the Vedic system is not rigidly observed, marriage frequently ends in divorce.
TEXT 24
gate rājani sā dhīre
tatra sma rudatī pituḥ
nyavedayat tataḥ sarvam
uktaṁ śarmiṣṭhayā kṛtam
SYNONYMS
gate rājani-after the departure of the King; sā-she (Devayānī); dhīre-learned; tatra sma-returning to her home; rudatī-crying; pituḥ-before her father; nyavedayat-submitted; tataḥ-thereafter; sarvam-all; uktam-mentioned; śarmiṣṭhayā-by Śarmiṣṭhā; kṛtam-done.
Thereafter, when the learned King returned to his palace, Devayānī returned home crying and told her father, Śukrācārya, about all that had happened because of Śarmiṣṭhā. She told how she had been thrown into the well but was saved by the King.
TEXT 25
durmanā bhagavān kāvyaḥ
paurohityaṁ vigarhayan
stuvan vṛttiṁ ca kāpotīṁ
duhitrā sa yayau purāt
SYNONYMS
durmanāḥ-being very unhappy; bhagavān-the most powerful; kāvyaḥ-Śukrācārya; paurohityam-the business of priesthood; vigarhayan-condemning; stuvan-praising; vṛttim-the profession; ca-and; kāpotīm-of collecting grains from the field; duhitrā-with his daughter; saḥ-he (Śukrācārya); yayau-went; purāt-from his own residence.
As Śukrācārya listened to what had happened to Devayānī, his mind was very much aggrieved. Condemning the profession of priesthood and praising the profession of uñcha-vṛtti [collecting grains from the fields], he left home with his daughter.
When a brāhmaṇa adopts the profession of a kapota, or pigeon, he lives by collecting grains from the field. This is called uñcha-vṛtti. A brāhmaṇa who takes to this uñcha-vṛtti profession is called first class because he depends completely on the mercy of the Supreme Personality of Godhead and does not beg from anyone. Although the profession of begging is allowed for a brāhmaṇa or sannyāsī, one does better if he can avoid such a profession and completely depend on the mercy of the Supreme Personality of Godhead for maintenance. Śukrācārya was certainly very sorry that because of his daughter's complaint he had to go to his disciple to beg some mercy, which he was obliged to do because he had accepted the profession of priesthood. In his heart, Śukrācārya did not like his profession, but since he had accepted it, he was obliged to go unwillingly to his disciple to settle the grievance submitted by his daughter.
TEXT 26
vṛṣaparvā tam ājñāya
pratyanīka-vivakṣitam
guruṁ prasādayan mūrdhnā
pādayoḥ patitaḥ pathi
SYNONYMS
vṛṣaparvā-the King of the demons; tam ājñāya-understanding the motive of Śukrācārya; pratyanīka-some curse; vivakṣitam-desiring to speak; gurum-his spiritual master, Śukrācārya; prasādayat-he satisfied immediately; mūrdhnā-with his head; pādayoḥ-at the feet; patitaḥ-fell down; pathi-on the road.
King Vṛṣaparvā understood that Śukrācārya was coming to chastise or curse him. Consequently, before Śukrācārya came to his house, Vṛṣaparvā went out and fell down in the street at the feet of his guru and satisfied him, checking his wrath.
TEXT 27
kṣaṇārdha-manyur bhagavān
śiṣyaṁ vyācaṣṭa bhārgavaḥ
kāmo 'syāḥ kriyatāṁ rājan
naināṁ tyaktum ihotsahe
SYNONYMS
kṣaṇa-ardha-lasting only a few moments; manyuḥ-whose anger; bhagavān-the most powerful; śiṣyam-unto his disciple, Vṛṣaparvā; vyācaṣṭa-said; bhārgavaḥ-Śukrācārya, the descendant of Bhṛgu; kāmaḥ-the desire; asyāḥ-of this Devayānī; kriyatām-please fulfill; rājan-O King; na-not; enām-this girl; tyaktum-to give up; iha-in this world; utsahe-I am able.
The powerful Śukrācārya was angry for a few moments, but upon being satisfied he said to Vṛṣaparvā: My dear King, kindly fulfill the desire of Devayānī, for she is my daughter and in this world I cannot give her up or neglect her.
Sometimes a great personality like Śukrācārya cannot neglect sons and daughters, for sons and daughters are by nature dependent on their father and the father has affection for them. Although Śukrācārya knew that the quarrel between Devayānī and Śarmiṣṭhā was childish, as Devayānī's father he had to side with his daughter. He did not like to do this, but he was obliged to because of affection. He plainly admitted that although he should not have asked the King for mercy for his daughter, because of affection he could not avoid doing so.
TEXT 28
tathety avasthite prāha
devayānī manogatam
pitrā dattā yato yāsye
sānugā yātu mām anu
SYNONYMS
tathā iti-when King Vṛṣaparvā agreed to Śukrācārya's proposal; avasthite-the situation being settled in this way; prāha-said; devayānī-the daughter of Śukrācārya; manogatam-her desire; pitrā-by the father; dattā-given; yataḥ-to whomever; yāsye-I shall go; sa-anugā-with her friends; yātu-shall go; mām anu-as my follower or servant.
After hearing Śukrācārya's request, Vṛṣaparvā agreed to fulfill Devayānī's desire, and he awaited her words. Devayānī then expressed her desire as follows: "Whenever I marry by the order of my father, my friend Śarmiṣṭhā must go with me as my maidservant, along with her friends."
TEXT 29
pitrā dattā devayānyai
śarmiṣṭhā sānugā tadā
svānāṁ tat saṅkaṭaṁ vīkṣya
tad-arthasya ca gauravam
devayānīṁ paryacarat
strī-sahasreṇa dāsavat
SYNONYMS
pitrā-by the father; dattā-given; devayānyai-unto Devayānī, the daughter of Śukrācārya; śarmiṣṭhā-the daughter of Vṛṣaparvā; sa-anugā-with her friends; tadā-at that time; svānām-of his own; tat-that; saṅkaṭam-dangerous position; vīkṣya-observing; tat-from him; arthasya-of the benefit; ca-also; gauravam-the greatness; devayānīm-unto Devayānī; paryacarat-served; strī-sahasreṇa-with thousands of other women; dāsa-vat-acting as a slave.
Vṛṣaparvā wisely thought that Śukrācārya's displeasure would bring danger and that his pleasure would bring material gain. Therefore he carried out Śukrācārya's order and served him like a slave. He gave his daughter Śarmiṣṭhā to Devayānī, and Śarmiṣṭhā served Devayānī like a slave, along with thousands of other women.
In the beginning of these affairs concerning Śarmiṣṭhā and Devayānī, we saw that Śarmiṣṭhā had many friends. Now these friends became maidservants of Devayānī. When a girl married a kṣatriya king, it was customary for all her girl friends to go with her to her husband's house. For instance, when Vasudeva married Devakī, the mother of Kṛṣṇa, he married all six of her sisters, and she also had many friends who accompanied her. A king would maintain not only his wife but also the many friends and maidservants of his wife. Some of these maidservants would become pregnant and give birth to children. Such children were accepted as dāsī-putra, the sons of the maidservants, and the king would maintain them. The female population is always greater than the male, but since a woman needs to be protected by a man, the king would maintain many girls, who acted either as friends or as maidservants of the queen. In the history of Kṛṣṇa's household life we find that Kṛṣṇa married 16,108 wives. These were not maidservants but direct queens, and Kṛṣṇa expanded Himself into 16,108 forms to maintain different establishments for each and every wife. This is not possible for ordinary men. Therefore although the kings had to maintain many, many servants and wives, not all of them had different establishments.
TEXT 30
nāhuṣāya sutāṁ dattvā
saha śarmiṣṭhayośanā
tam āha rājañ charmiṣṭhām
ādhās talpe na karhicit
SYNONYMS
nāhuṣāya-unto King Yayāti, the descendant of Nahuṣa; sutām-his daughter; dattvā-giving in marriage; saha-with; śarmiṣṭhayā-Śarmiṣṭhā, the daughter of Vṛṣaparvā and servant of Devayānī; uśanā-Śukrācārya; tam-unto him (King Yayāti); āha-said; rājan-my dear King; śarmiṣṭhām-Śarmiṣṭhā, the daughter of Vṛṣaparvā; ādhāḥ-allow; talpe-on your bed; na-not; karhicit-at any time.
When Śukrācārya gave Devayānī in marriage to Yayāti, he had Śarmiṣṭhā go with her, but he warned the King, "My dear King, never allow this girl Śarmiṣṭhā to lie with you in your bed."
TEXT 31
vilokyauśanasīṁ rājañ
charmiṣṭhā suprajāṁ kvacit
tam eva vavre rahasi
sakhyāḥ patim ṛtau satī
SYNONYMS
vilokya-by seeing; auśanasīm-Devayānī, the daughter of Śukrācārya; rājan-O King Parīkṣit; śarmiṣṭhā-the daughter of Vṛṣaparvā; su-prajām-possessing nice children; kvacit-at some time; tam-him (King Yayāti); eva-indeed; vavre-requested; rahasi-in a secluded place; sakhyāḥ-of her friend; patim-the husband; ṛtau-at the appropriate time; satī-being in that position.
O King Parīkṣit, upon seeing Devayānī with a nice son, Śarmiṣṭhā once approached King Yayāti at the appropriate time for conception. In a secluded place, she requested the King, the husband of her friend Devayānī, to enable her to have a son also.
TEXT 32
rāja-putryārthito 'patye
dharmaṁ cāvekṣya dharmavit
smarañ chukra-vacaḥ kāle
diṣṭam evābhyapadyata
SYNONYMS
rāja-putryā-by Śarmiṣṭhā, who was the daughter of a king; arthitaḥ-being requested; apatye-for a son; dharmam-religious principles; ca-as well as; avekṣya-considering; dharma-vit-aware of all religious principles; smaran-remembering; śukra-vacaḥ-the warning of Śukrācārya; kāle-at the time; diṣṭam-circumstantially; eva-indeed; abhyapadyata-accepted (to fulfill the desire of Śarmiṣṭhā).
When Princess Śarmiṣṭhā begged King Yayāti for a son, the King was certainly aware of the principles of religion, and therefore he agreed to fulfill her desire. Although he remembered the warning of Śukrācārya, he thought of this union as the desire of the Supreme, and thus he had sex with Śarmiṣṭhā.
King Yayāti was completely aware of the duty of a kṣatriya. When a kṣatriya is approached by a woman, he cannot deny her. This is a religious principle. Consequently, when Dharmarāja, Yudhiṣṭhira, saw Arjuna unhappy after Arjuna returned from Dvārakā, he asked whether Arjuna had refused a woman who had begged for a son. Although Mahārāja Yayāti remembered Śukrācārya's warning, he could not refuse Śarmiṣṭhā. He thought it wise to give her a son, and thus he had sexual intercourse with her after her menstrual period. This kind of lust is not against religious principles. As stated in Bhagavad-gītā (7.11), dharmāviruddho bhūteṣu kāmo 'smi: sex life not contrary to the principles of religion is sanctioned by Kṛṣṇa. Because Śarmiṣṭhā, the daughter of a king, had begged Yayāti for a son, their combination was not lust but an act of religion.
TEXT 33
yaduṁ ca turvasuṁ caiva
devayānī vyajāyata
druhyuṁ cānuṁ ca pūruṁ ca
śarmiṣṭhā vārṣaparvaṇī
SYNONYMS
yadum-Yadu; ca-and; turvasum-Turvasu; ca eva-as well as; devayānī-the daughter of Śukrācārya; vyajāyata-gave birth to; druhyum-Druhyu; ca-and; anum-Anu; ca-also; pūrum-Pūru; ca-also; śarmiṣṭhā-Śarmiṣṭhā; vārṣaparvaṇī-the daughter of Vṛṣaparvā.
Devayānī gave birth to Yadu and Turvasu, and Śarmiṣṭhā gave birth to Druhyu, Anu and Pūru.
TEXT 34
garbha-sambhavam āsuryā
bhartur vijñāya māninī
devayānī pitur gehaṁ
yayau krodha-vimūrchitā
SYNONYMS
garbha-sambhavam-pregnancy; āsuryāḥ-of Śarmiṣṭhā; bhartuḥ-made possible by her husband; vijñāya-knowing (from the brāhmaṇa astrologers); māninī-being very proud; devayānī-the daughter of Śukrācārya; pituḥ-of her father; geham-to the house; yayau-departed; krodha-vimūrchitā-frenzied because of anger.
When the proud Devayānī understood from outside sources that Śarmiṣṭhā was pregnant by her husband, she was frenzied with anger. Thus she departed for her father's house.
TEXT 35
priyām anugataḥ kāmī
vacobhir upamantrayan
na prasādayituṁ śeke
pāda-saṁvāhanādibhiḥ
SYNONYMS
priyām-his beloved wife; anugataḥ-following; kāmī-very, very lusty; vacobhiḥ-by great words; upamantrayan-appeasing; na-not; prasādayitum-to appease; śeke-was able; pāda-saṁvāhana-ādibhiḥ-even by massaging her feet.
King Yayāti, who was very lusty, followed his wife, caught her and tried to appease her by speaking pleasing words and massaging her feet, but he could not satisfy her by any means.
TEXT 36
śukras tam āha kupitaḥ
strī-kāmānṛta-pūruṣa
tvāṁ jarā viśatāṁ manda
virūpa-karaṇī nṛṇām
SYNONYMS
śukraḥ-Śukrācārya; tam-unto him (King Yayāti); āha-said; kupitaḥ-being very angry at him; strī-kāma-O you who have lusty desires for women; anṛta-pūruṣa-O untruthful person; tvām-unto you; jarā-old age, invalidity; viśatām-may enter; manda-you fool; virūpa-karaṇī-which disfigures; nṛṇām-the bodies of human beings.
Śukrācārya was extremely angry. "You untruthful fool, lusting after women! You have done a great wrong," he said. "I therefore curse you to be attacked and disfigured by old age and invalidity."
TEXT 37
śrī-yayātir uvāca
atṛpto 'smy adya kāmānāṁ
brahman duhitari sma te
vyatyasyatāṁ yathā-kāmaṁ
vayasā yo 'bhidhāsyati
SYNONYMS
śrī-yayātiḥ uvāca-King Yayāti said; atṛptaḥ-unsatisfied; asmi-I am; adya-till now; kāmānām-to satisfy my lusty desires; brahman-O learned brāhmaṇa; duhitari-in connection with the daughter; sma-in the past; te-your; vyatyasyatām-just exchange; yathā-kāmam-as long as you are lusty; vayasā-with youth; yaḥ abhidhāsyati-of one who agrees to exchange your old age for his youth.
King Yayāti said, "O learned, worshipable brāhmaṇa, I have not yet satisfied my lusty desires with your daughter." Śukrācārya then replied, "You may exchange your old age with someone who will agree to transfer his youth to you."
When King Yayāti said that he had not yet satisfied his lusty desires with Śukrācārya's daughter, Śukrācārya saw that it was against the interests of his own daughter for Yayāti to continue in old age and invalidity, for certainly his lusty daughter would not be satisfied. Therefore Śukrācārya blessed his son-in-law by saying that he could exchange his old age for someone else's youth. He indicated that if Yayāti's son would exchange his youth for Yayāti's old age, Yayāti could continue to enjoy sex with Devayānī.
TEXT 38
iti labdha-vyavasthānaḥ
putraṁ jyeṣṭham avocata
yado tāta pratīcchemāṁ
jarāṁ dehi nijaṁ vayaḥ
SYNONYMS
iti-thus; labdha-vyavasthānaḥ-getting the opportunity to exchange his old age; putram-unto his son; jyeṣṭham-the eldest; avocata-he requested; yado-O Yadu; tāta-you are my beloved son; pratīccha-kindly exchange; imām-this; jarām-invalidity; dehi-and give; nijam-your own; vayaḥ-youth.
When Yayāti received this benediction from Śukrācārya, he requested his eldest son: My dear son Yadu, please give me your youth in exchange for my old age and invalidity.
TEXT 39
mātāmaha-kṛtāṁ vatsa
na tṛpto viṣayeṣv aham
vayasā bhavadīyena
raṁsye katipayāḥ samāḥ
SYNONYMS
mātāmaha-kṛtām-given by your maternal grandfather, Śukrācārya; vatsa-my dear son; na-not; tṛptaḥ-satisfied; viṣayeṣu-in sex life, sense gratification; aham-I (am); vayasā-by age; bhavadīyena-of your good self; raṁsye-I shall enjoy sex life; katipayāḥ-for a few; samāḥ-years.
My dear son, I am not yet satisfied in my sexual desires. But if you are kind to me, you can take the old age given by your maternal grandfather, and I may take your youth so that I may enjoy life for a few years more.
This is the nature of lusty desires. In Bhagavad-gītā (7.20) it is said, kāmais tais tair hṛta jñānāḥ: when one is too attached to sense gratification, he actually loses his sense. The word hṛta jñānāḥ refers to one who has lost his sense. Here is an example: the father shamelessly asked his son to exchange youth for old age. Of course, the entire world is under such illusion. Therefore it is said that everyone is pramattaḥ, or exclusively mad. Nūnaṁ pramattaḥ kurute vikarma: [SB 5.5.4] when one becomes almost like a madman, he indulges in sex and sense gratification. Sex and sense gratification can be controlled, however, and one achieves perfection when he has no desires for sex. This is possible only when one is fully Kṛṣṇa conscious.
yadavadhi mama cetaḥ kṛṣṇa-pādāravinde
nava-nava-rasa-dhāmany udyataṁ rantum āsīt
tadavadhi bata nārī-saṅgame smaryamāne
bhavati mukha-vikāraḥ suṣṭhu-niṣṭhīvanaṁ ca
"Since I have been engaged in the transcendental loving service of Kṛṣṇa, realizing ever-new pleasure in Him, whenever I think of sex pleasure, I spit at the thought, and my lips curl with distaste." Sexual desire can be stopped only when one is fully Kṛṣṇa conscious, and not otherwise. As long as one has desires for sex, one must change his body and transmigrate from one body to another to enjoy sex in different species or forms. But although the forms may differ, the business of sex is the same. Therefore it is said, punaḥ punaś carvita-carvaṇānām [SB 7.5.30]. Those who are very much attached to sex transmigrate from one body to another, with the same business of "chewing the chewed," tasting sex enjoyment as a dog, sex enjoyment as a hog, sex enjoyment as a demigod, and so on.
TEXT 40
śrī-yadur uvāca
notsahe jarasā sthātum
antarā prāptayā tava
aviditvā sukhaṁ grāmyaṁ
vaitṛṣṇyaṁ naiti pūruṣaḥ
SYNONYMS
śrī-yaduḥ uvāca-Yadu, the eldest son to Yayāti, replied; na utsahe-I am not enthusiastic; jarasā-with your old age and invalidity; sthātum-to remain; antarā-while in youth; prāptayā-accepted; tava-your; aviditvā-without experiencing; sukham-happiness; grāmyam-material or bodily; vaitṛṣṇyam-indifference to material enjoyment; na-does not; eti-attain; pūruṣaḥ-a person.
Yadu replied: My dear father, you have already achieved old age, although you also were a young man. But I do not welcome your old age and invalidity, for unless one enjoys material happiness, one cannot attain renunciation.
Renunciation of material enjoyment is the ultimate goal of human life. Therefore the varṇāśrama institution is most scientific. It aims at giving one the facility to return home, back to Godhead, which one cannot do without completely renouncing all connections with the material world. Śrī Caitanya Mahāprabhu said, niṣkiñcanasya bhagavad-bhajanonmukhasya: one who wants to go back home, back to Godhead, must be niṣkiñcana, free from all affinity for material enjoyment. Brahmaṇy upaśamāśrayam: unless one is fully renounced, one cannot engage in devotional service or stay in Brahman. Devotional service is rendered on the Brahman platform. Therefore, unless one attains the Brahman platform, or spiritual platform, one cannot engage in devotional service; or, in other words, a person engaged in devotional service is already on the Brahman platform.
māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman." (Bg. 14.26) If one attains devotional service, therefore, he is certainly liberated. Generally, unless one enjoys material happiness, one cannot attain renunciation. Varṇāśrama therefore gives the opportunity for gradual elevation. Yadu, the son of Mahārāja Yayāti, explained that he was unable to give up his youth, for he wanted to use it to attain the renounced order in the future.
Mahārāja Yadu was different from his brothers. As stated in the next verse, turvasuś coditaḥ pitrā druhyuś cānuś ca bhārata/ pratyācakhyur adharmajñāḥ. Mahārāja Yadu's brothers refused to accept their father's proposal because they were not completely aware of dharma. To accept orders that follow religious principles, especially the orders of one's father, is very important. Therefore when the brothers of Mahārāja Yadu refused their father's order, this was certainly irreligious. Mahārāja Yadu's refusal, however, was religious. As stated in the Tenth Canto, yadoś ca dharma-śīlāya: Mahārāja Yadu was completely aware of the principles of religion. The ultimate principle of religion is to engage oneself in devotional service to the Lord. Mahārāja Yadu was very eager to engage himself in the Lord's service, but there was an impediment: during youth the material desire to enjoy the material senses is certainly present, and unless one fully satisfies these lusty desires in youth, there is a chance of one's being disturbed in rendering service to the Lord. We have actually seen that many sannyāsīs who accept sannyāsa prematurely, not having satisfied their material desires, fall down because they are disturbed. Therefore the general process is to go through gṛhastha life and vānaprastha life and finally come to sannyāsa and devote oneself completely to the service of the Lord. Mahārāja Yadu was ready to accept his father's order and exchange youth for old age because he was confident that the youth taken by his father would be returned. But because this exchange would delay his complete engagement in devotional service, he did not want to accept his father's old age, for he was eager to achieve freedom from disturbances. Moreover, among the descendants of Yadu would be Lord Kṛṣṇa. Therefore, because Yadu was eager to see the Lord's appearance in his dynasty as soon as possible, Yadu refused to accept his father's proposal. This was not irreligious, however, because Yadu's purpose was to serve the Lord. Because Yadu was a faithful servant of the Lord, Lord Kṛṣṇa appeared in his dynasty. As confirmed in the prayers of Kuntī, yadoḥ priyasyānvavāye. Yadu was very dear to Kṛṣṇa, who was therefore eager to descend in Yadu's dynasty. In conclusion, Mahārāja Yadu should not be considered adharma jña, ignorant of religious principles, as the next verse designates his brothers. He was like the four Sanakas (catuḥ-sana), who refused the order of their father, Brahmā, for the sake of a better cause. Because the four Kumāras wanted to engage themselves completely in the service of the Lord as brahmacārīs, their refusal to obey their father's order was not irreligious.
TEXT 41
turvasuś coditaḥ pitrā
druhyuś cānuś ca bhārata
pratyācakhyur adharmajñā
hy anitye nitya-buddhayaḥ
SYNONYMS
turvasuḥ-Turvasu, another son; coditaḥ-requested; pitrā-by the father (to exchange old age and invalidity for his youth); druhyuḥ-Druhyu, another son; ca-and; anuḥ-Anu, another son; ca-also; bhārata-O King Parīkṣit; pratyācakhyuḥ-refused to accept; adharma-jñāḥ-because they did not know religious principles; hi-indeed; a-nitye-temporary youth; nitya-buddhayaḥ-thinking to be permanent.
O Mahārāja Parīkṣit, Yayāti similarly requested his sons Turvasu, Druhyu and Anu to exchange their youth for his old age, but because they were unaware of religious principles, they thought that their flickering youth was eternal, and therefore they refused to carry out their father's order.
TEXT 42
apṛcchat tanayaṁ pūruṁ
vayasonaṁ guṇādhikam
na tvam agrajavad vatsa
māṁ pratyākhyātum arhasi
SYNONYMS
apṛcchat-requested; tanayam-the son; pūrum-Pūru; vayasā-by age; ūnam-although younger; guṇa-adhikam-better than the others by quality; na-not; tvam-you; agraja-vat-like your older brothers; vatsa-my dear son; mām-me; pratyākhyātum-to refuse; arhasi-ought.
King Yayāti then requested Pūru, who was younger than these three brothers but more qualified, "My dear son, do not be disobedient like your elder brothers, for that is not your duty."
TEXT 43
śrī-pūrur uvāca
ko nu loke manuṣyendra
pitur ātma-kṛtaḥ pumān
pratikartuṁ kṣamo yasya
prasādād vindate param
SYNONYMS
śrī-pūruḥ uvāca-Pūru said; kaḥ-what; nu-indeed; loke-in this world; manuṣya-indra-O Your Majesty, best of human beings; pituḥ-the father; ātma-kṛtaḥ-who has given this body; pumān-a person; pratikartum-to repay; kṣamaḥ-is able; yasya-of whom; prasādāt-by the mercy; vindate-one enjoys; param-superior life.
Pūru replied: O Your Majesty, who in this world can repay his debt to his father? By the mercy of one's father, one gets the human form of life, which can enable one to become an associate of the Supreme Lord.
The father gives the seed of the body, and this seed gradually grows and develops until one ultimately attains the developed human body, with consciousness higher than that of the animals. In the human body one can be elevated to the higher planets, and, furthermore, if one cultivates Kṛṣṇa consciousness, one can return home, back to Godhead. This important human body is obtained by the grace of the father, and therefore everyone is indebted to his father. Of course, in other lives one also gets a father and mother; even cats and dogs have fathers and mothers. But in the human form of life the father and mother can award their son the greatest benediction by teaching him to become a devotee. When one becomes a devotee, he achieves the greatest benediction because he completely averts the repetition of birth and death. Therefore the father who trains his child in Kṛṣṇa consciousness is the most benevolent father in this world. It is said:
janame janame sabe pitā mātā pāya
kṛṣṇa guru nahi mile bhaja hari ei
Everyone gets a father and mother, but if one gets the benediction of Kṛṣṇa and guru, he can conquer material nature and return home, back to Godhead.
TEXT 44
uttamaś cintitaṁ kuryāt
prokta-kārī tu madhyamaḥ
adhamo 'śraddhayā kuryād
akartoccaritaṁ pituḥ
SYNONYMS
uttamaḥ-the best; cintitam-considering the father's idea; kuryāt-acts accordingly; prokta-kārī-one who acts on the order of the father; tu-indeed; madhyamaḥ-mediocre; adhamaḥ-lower class; aśraddhayā-without any faith; kuryāt-acts; akartā-unwilling to do; uccaritam-like stool; pituḥ-of the father.
A son who acts by anticipating what his father wants him to do is first class, one who acts upon receiving his father's order is second class, and one who executes his father's order irreverently is third class. But a son who refuses his father's order is like his father's stool.
Pūru, Yayāti's last son, immediately accepted his father's proposal, for although he was the youngest, he was very qualified. Pūru thought, "I should have accepted my father's proposal before he asked, but I did not. Therefore I am not a first-class son. I am second class. But I do not wish to become the lowest type of son, who is compared to his father's stool." One Indian poet has spoken of putra and mūtra. putra means "son," and mūtra means "urine." Both a son and urine come from the same genitals. If a son is an obedient devotee of the Lord he is called putra, or a real son; otherwise, if he is not learned and is not a devotee, a son is nothing better than urine.
TEXT 45
iti pramuditaḥ pūruḥ
pratyagṛhṇāj jarāṁ pituḥ
so 'pi tad-vayasā kāmān
yathāvaj jujuṣe nṛpa
SYNONYMS
iti-in this way; pramuditaḥ-very pleased; pūruḥ-Pūru; pratyagṛhṇāt-accepted; jarām-the old age and invalidity; pituḥ-of his father; saḥ-that father (Yayāti); api-also; tat-vayasā-by the youth of his son; kāmān-all desires; yathā-vat-as required; jujuṣe-satisfied; nṛpa-O Mahārāja Parīkṣit.
Śukadeva Gosvāmī said: In this way, O Mahārāja Parīkṣit, the son named Pūru was very pleased to accept the old age of his father, Yayāti, who took the youth of his son and enjoyed this material world as he required.
TEXT 46
sapta-dvīpa-patiḥ saṁyak
pitṛvat pālayan prajāḥ
yathopajoṣaṁ viṣayāñ
jujuṣe 'vyāhatendriyaḥ
SYNONYMS
sapta-dvīpa-patiḥ-the master of the entire world, consisting of seven islands; saṁyak-completely; pitṛ-vat-exactly like a father; pālayan-ruling; prajāḥ-the subjects; yathā-upajoṣam-as much as he wanted; viṣayān-material happiness; jujuṣe-enjoyed; avyāhata-without being disturbed; indriyaḥ-his senses.
Thereafter, King Yayāti became the ruler of the entire world, consisting of seven islands, and ruled the citizens exactly like a father. Because he had taken the youth of his son, his senses were unimpaired, and he enjoyed as much material happiness as he desired.
TEXT 47
devayāny apy anudinaṁ
mano-vāg-deha-vastubhiḥ
preyasaḥ paramāṁ prītim
uvāha preyasī rahaḥ
SYNONYMS
devayānī-Mahārāja Yayāti's wife, the daughter of Śukrācārya; api-also; anudinam-twenty-four hours, day after day; manaḥ-vāk-by her mind and words; deha-body; vastubhiḥ-with all requisite things; preyasaḥ-of her beloved husband; paramām-transcendental; prītim-bliss; uvāha-executed; preyasī-very dear to her husband; rahaḥ-in seclusion, without any disturbance.
In secluded places, engaging her mind, words, body and various paraphernalia, Devayānī, the dear wife of Mahārāja Yayāti, always brought her husband the greatest possible transcendental bliss.
TEXT 48
ayajad yajña-puruṣaṁ
kratubhir bhūri-dakṣiṇaiḥ
sarva-devamayaṁ devaṁ
sarva-vedamayaṁ harim
SYNONYMS
ayajat-worshiped; yajña-puruṣam-the yajña-puruṣa, the Lord; kratubhiḥ-by performing various sacrifices; bhūri-dakṣiṇaiḥ-giving abundant gifts to the brāhmaṇas; sarva-deva-mayam-the reservoir of all the demigods; devam-the Supreme Lord; sarva-veda-mayam-the ultimate object of all Vedic knowledge; harim-the Lord, the Supreme Personality of Godhead.
King Yayāti performed various sacrifices, in which he offered abundant gifts to the brāhmaṇas to satisfy the Supreme Lord, Hari, who is the reservoir of all the demigods and the object of all Vedic knowledge.
TEXT 49
yasminn idaṁ viracitaṁ
vyomnīva jaladāvaliḥ
nāneva bhāti nābhāti
svapna-māyā-manorathaḥ
SYNONYMS
yasmin-in whom; idam-this entire cosmic manifestation; viracitam-created; vyomni-in the sky; iva-just like; jalada-āvaliḥ-clouds; nānā iva-as if in different varieties; bhāti-is manifested; na ābhāti-is unmanifested; svapna-māyā-illusion, like a dream; manaḥ-rathaḥ-created to be traversed by the chariot of the mind.
The Supreme Lord, Vāsudeva, who created the cosmic manifestation, exhibits Himself as all-pervading, like the sky that holds clouds. And when the creation is annihilated, everything enters into the Supreme Lord, Viṣṇu, and varieties are no longer manifested.
As stated by the Lord Himself in Bhagavad-gītā (7.19):
bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ
"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." The Supreme Personality of Godhead, Vāsudeva, is one with the Supreme Brahman, the Supreme Absolute Truth. Everything is in Him in the beginning, and at the end all manifestations enter into Him. He is situated in everyone's heart (sarvasya cāhaṁ hṛdi sanniviṣṭaḥ). And from Him everything has emanated (janmādy asya yataḥ [SB 1.1.1]). All material manifestations, however, are temporary. The word svapna means "dreams," māyā means "illusion," and manoratha means "mental creations." Dreams, illusions and mental creations are temporary. Similarly, all material creation is temporary, but Vāsudeva, the Supreme Personality of Godhead, is the eternal Absolute Truth.
TEXT 50
tam eva hṛdi vinyasya
vāsudevaṁ guhāśayam
nārāyaṇam aṇīyāṁsaṁ
nirāśīr ayajat prabhum
SYNONYMS
tam eva-Him only; hṛdi-within the heart; vinyasya-placing; vāsudevam-Lord Vāsudeva; guha-āśayam-who exists in everyone's heart; nārāyaṇam-who is Nārāyaṇa, or an expansion of Nārāyaṇa; aṇīyāṁsam-invisible to material eyes, although existing everywhere; nirāśīḥ-Yayāti, without any material desires; ayajat-worshiped; prabhum-the Supreme Lord.
Without material desires, Mahārāja Yayāti worshiped the Supreme Lord, who is situated in everyone's heart as Nārāyaṇa and is invisible to material eyes, although existing everywhere.
King Yayāti, although externally seeming very fond of material enjoyment, was internally thinking of becoming an eternal servant of the Lord.
TEXT 51
evaṁ varṣa-sahasrāṇi
manaḥ-ṣaṣṭhair manaḥ-sukham
vidadhāno 'pi nātṛpyat
sārva-bhaumaḥ kad-indriyaiḥ
SYNONYMS
evam-in this way; varṣa-sahasrāṇi-for one thousand years; manaḥ-ṣaṣṭhaiḥ-by the mind and five knowledge-acquiring senses; manaḥ-sukham-temporary happiness created by the mind; vidadhānaḥ-executing; api-although; na atṛpyat-could not be satisfied; sārva-bhaumaḥ-although he was the king of the entire world; kat-indriyaiḥ-because of possessing impure senses.
Although Mahārāja Yayāti was the king of the entire world and he engaged his mind and five senses in enjoying material possessions for one thousand years, he was unable to be satisfied.
The kad-indriya, or unpurified senses, can be purified if one engages the senses and the mind in Kṛṣṇa consciousness. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. One must be freed from all designations. When one identifies himself with the material world, his senses are impure. But when one achieves spiritual realization and identifies himself as a servant of the Lord, his senses are purified immediately. Engagement of the purified senses in the service of the Lord is called bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. One may enjoy the senses for many thousands of years, but unless one purifies the senses, one cannot be happy.
Thus end the Bhaktivedanta purports of the Ninth Canto, Eighteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "King Yayāti Regains His Youth."
Chapter Nineteen
King Yayāti Achieves Liberation
This Nineteenth Chapter describes how Mahārāja Yayāti achieved liberation after he recounted the figurative story of the he-goat and she-goat.
After many, many years of sexual relationships and enjoyment in the material world, King Yayāti finally became disgusted with such materialistic happiness. When satiated with material enjoyment, he devised a story of a he-goat and she-goat, corresponding to his own life, and narrated the story before his beloved Devayānī. The story is as follows. Once upon a time, while a goat was searching in a forest for different types of vegetables to eat, by chance he came to a well, in which he saw a she-goat. He became attracted to this she-goat and somehow or other delivered her from the well, and thus they were united. One day thereafter, when the she-goat saw the he-goat enjoying sex with another she-goat, she became angry, abandoned the he-goat, and returned to her brāhmaṇa owner, to whom she described her husband's behavior. The brāhmaṇa became very angry and cursed the he-goat to lose his sexual power. Thereupon, the he-goat begged the brāhmaṇa's pardon and was given back the power for sex. Then the he-goat enjoyed sex with the she-goat for many years, but still he was not satisfied. If one is lusty and greedy, even the total stock of gold in this world cannot satisfy one's lusty desires. These desires are like a fire. One may pour clarified butter on a blazing fire, but one cannot expect the fire to be extinguished. To extinguish such a fire, one must adopt a different process. The śāstra therefore advises that by intelligence one renounce the life of enjoyment. Without great endeavor, those with a poor fund of knowledge cannot give up sense enjoyment, especially in relation to sex, because a beautiful woman bewilders even the most learned man. King Yayāti, however, renounced worldly life and divided his property among his sons. He personally adopted the life of a mendicant, or sannyāsī, giving up all attraction to material enjoyment, and engaged himself fully in devotional service to the Lord. Thus he attained perfection. Later, when his beloved wife, Devayānī, was freed from her mistaken way of life, she also engaged herself in the devotional service of the Lord.
TEXT 1
śrī-śuka uvāca
sa ittham ācaran kāmān
straiṇo 'pahnavam ātmanaḥ
buddhvā priyāyai nirviṇṇo
gāthām etām agāyata
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; saḥ-Mahārāja Yayāti; ittham-in this way; ācaran-behaving; kāmān-in regard to lusty desires; straiṇaḥ-very much attached to woman; apahnavam-counteraction; ātmanaḥ-of his own welfare; buddhvā-understanding with intelligence; priyāyai-unto his beloved wife, Devayānī; nirviṇṇaḥ-disgusted; gāthām-story; etām-this (as follows); agāyata-narrated.
Śukadeva Gosvāmī said: O Mahārāja Parīkṣit, Yayāti was very much attached to woman. In due course of time, however, when disgusted with sexual enjoyment and its bad effects, he renounced this way of life and narrated the following story to his beloved wife.
TEXT 2
śṛṇu bhārgavy amūṁ gāthāṁ
mad-vidhācaritāṁ bhuvi
dhīrā yasyānuśocanti
vane grāma-nivāsinaḥ
SYNONYMS
śṛṇu-please hear; bhārgavi-O daughter of Śukrācārya; amūm-this; gāthām-history; mat-vidhā-exactly resembling my behavior; ācaritām-behavior; bhuvi-within this world; dhīrāḥ-those who are sober and intelligent; yasya-of whom; anuśocanti-lament very much; vane-in the forest; grāma-nivāsinaḥ-very much attached to materialistic enjoyment.
My dearly beloved wife, daughter of Śukrācārya, in this world there was someone exactly like me. Please listen as I narrate the history of his life. By hearing about the life of such a householder, those who have retired from householder life always lament.
Persons who live in the village or town are called grāma-nivāsī, and those who live in the forest are called vana-vāsī or vānaprastha. The vānaprasthas, who have retired from family life, generally lament about their past family life because it engaged them in trying to fulfill lusty desires. Prahlāda Mahārāja said that one should retire from family life as soon as possible, and he described family life as the darkest well (hitvātma-pātaṁ gṛham andha-kūpam). If one continuously or permanently concentrates on living with his family, he should be understood to be killing himself. In the Vedic civilization, therefore, it is recommended that one retire from family life at the end of his fiftieth year and go to vana, the forest. When he becomes expert or accustomed to forest life, or retired life as a vānaprastha, he should accept sannyāsa. Vanaṁ gato yad dharim āśrayeta [SB 7.5.5]. Sannyāsa means accepting unalloyed engagement in the service of the Lord. Vedic civilization therefore recommends four different stages of life-brahmacarya, gṛhastha, vānaprastha and sannyāsa. One should be very much ashamed of remaining a householder and not promoting oneself to the two higher stages, namely vānaprastha and sannyāsa.
TEXT 3
basta eko vane kaścid
vicinvan priyam ātmanaḥ
dadarśa kūpe patitāṁ
sva-karma-vaśagām ajām
SYNONYMS
bastaḥ-goat; ekaḥ-one; vane-in a forest; kaścit-some; vicinvan-searching for food; priyam-very dear; ātmanaḥ-for himself; dadarśa-saw by chance; kūpe-within a well; patitām-fallen; sva-karma-vaśa-gām-under the influence of the results of fruitive activities; ajām-a she-goat.
While wandering in the forest, eating to satisfy his senses, a he-goat by chance approached a well, in which he saw a she-goat standing helplessly, having fallen into it by the influence of the results of fruitive activities.
Here Mahārāja Yayāti compares himself to a he-goat and Devayānī to a she-goat and describes the nature of man and woman. Like a he-goat, a man searches for sense gratification, wandering here and there, and a woman without the shelter of a man or husband is like a she-goat that has fallen into a well. Without being cared for by a man, a woman cannot be happy. Indeed, she is just like a she-goat that has fallen into a well and is struggling for existence. Therefore a woman must take shelter of her father, as Devayānī did when under the care of Śukrācārya, and then the father must give the daughter in charity to a suitable man, or a suitable man should help the woman by placing her under the care of a husband. This is shown vividly by the life of Devayānī. When King Yayāti delivered Devayānī from the well, she felt great relief and requested Yayāti to accept her as his wife. But when Mahārāja Yayāti accepted Devayānī, he became too attached and had sex life not only with her but with others, like Śarmiṣṭhā. Yet still he was dissatisfied. Therefore one should retire by force from such family life as Yayāti's. When one is fully convinced of the degrading nature of worldly family life, one should completely renounce this way of life, take sannyāsa, and engage himself fully in the service of the Lord. Then one's life will be successful.
TEXT 4
tasyā uddharaṇopāyaṁ
bastaḥ kāmī vicintayan
vyadhatta tīrtham uddhṛtya
viṣāṇāgreṇa rodhasī
SYNONYMS
tasyāḥ-of the she-goat; uddharaṇa-upāyam-the means of deliverance (from the well); bastaḥ-the he-goat; kāmī-having lusty desires; vicintayan-planning; vyadhatta-executed; tīrtham-a way to come out; uddhṛtya-digging the earth; viṣāṇa-agreṇa-by the point of the horns; rodhasī-at the edge of the well.
After planning how to get the she-goat out of the well, the lusty he-goat dug up the earth on the well's edge with the point of his horns in such a way that she was able to come out very easily.
Attraction for woman is the impetus for economic development, housing and many other things meant for living comfortably in this material world. Digging up the earth to make a way out for the she-goat was a laborious task, but before accepting the she-goat, the he-goat underwent this labor. Aho gṛha-kṣetra-sutāpta-vittair janasya moho 'yam ahaṁ mameti [SB 5.5.8]. The union between male and female provides the impetus for gaining a nice apartment, a good income, children and friends. Thus one becomes entangled in this material world.
TEXTS 5–6
sottīrya kūpāt suśroṇī
tam eva cakame kila
tayā vṛtaṁ samudvīkṣya
bahvyo 'jāḥ kānta-kāminīḥ
pīvānaṁ śmaśrulaṁ preṣṭhaṁ
mīḍhvāṁsaṁ yābha-kovidam
sa eko 'javṛṣas tāsāṁ
bahvīnāṁ rati-vardhanaḥ
reme kāma-graha-grasta
ātmānaṁ nāvabudhyata
SYNONYMS
sā-the she-goat; uttīrya-getting out; kūpāt-from the well; su-śroṇī-possessing very nice hips; tam-unto the he-goat; eva-indeed; cakame-desired to get as her husband; kila-indeed; tayā-by her; vṛtam-accepted; samudvīkṣya-seeing; bahvyaḥ-many others; ajāḥ-she-goats; kānta-kāminīḥ-desiring to get the he-goat as their husband; pīvānam-very stout and strong; śmaśrulam-having a very nice mustache and beard; preṣṭham-first-class; mīḍhvāṁsam-expert in discharging semen; yābha-kovidam-expert in the art of sexual intercourse; saḥ-that he-goat; ekaḥ-alone; aja-vṛṣaḥ-the hero of the goats; tāsām-of all the she-goats; bahvīnām-a great number; rati-vardhanaḥ-could increase the lusty desire; reme-he enjoyed; kāma-graha-grastaḥ-being haunted by the ghost of lusty desire; ātmānam-his own self; na-not; avabudhyata-could understand.
When the she-goat, who had very nice hips, got out of the well and saw the very handsome he-goat, she desired to accept him as her husband. When she did so, many other she-goats also desired him as their husband because he had a very beautiful bodily structure and a nice mustache and beard and was expert in discharging semen and in the art of sexual intercourse. Therefore, just as a person haunted by a ghost exhibits madness, the best of the he-goats, attracted by the many she-goats, engaged in erotic activities and naturally forgot his real business of self-realization.
Materialists are certainly very much attracted by sexual intercourse. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham [SB 7.9.45]. Although one becomes a gṛhastha, or householder, to enjoy sex life to his heart's content, one is never satisfied. Such a lusty materialist is like a goat, for it is said that if goats meant for slaughter get the opportunity, they enjoy sex before being killed. Human beings, however, are meant for self-realization.
tapo divyaṁ putrakā yena sattvaṁ
śuddhyed yasmād brahma-saukhyaṁ tv anantam
Human life is meant for realization of the self, the spiritual soul within the body (dehino 'smin yathā dehe [Bg. 2.13]). A materialistic rascal does not know that he is not the body but a spiritual soul within the body. However, one should understand his real position and cultivate knowledge by which to get free from bodily entanglement. Like an unfortunate person who acts madly, haunted by ghosts, a materialist haunted by the ghost of lust forgets his real business so that he can enjoy so-called happiness in the bodily concept of life.
TEXT 7
tam eva preṣṭhatamayā
ramamāṇam ajānyayā
vilokya kūpa-saṁvignā
nāmṛṣyad basta-karma tat
SYNONYMS
tam-the he-goat; eva-indeed; preṣṭhatamayā-beloved; ramamāṇam-engaged in sexual activities; ajā-the she-goat; anyayā-with another she-goat; vilokya-by seeing; kūpa-saṁvignā-the she-goat who had fallen into the well; na-not; amṛṣyat-tolerated; basta-karma-the business of the goat; tat-that (sex is accepted here as the business of the goat).
When the she-goat who had fallen into the well saw her beloved goat engaged in sexual affairs with another she-goat, she could not tolerate the goat's activities.
TEXT 8
taṁ durhṛdaṁ suhṛd-rūpaṁ
kāminaṁ kṣaṇa-sauhṛdam
indriyārāmam utsṛjya
svāminaṁ duḥkhitā yayau
SYNONYMS
tam-him (the he-goat); durhṛdam-cruel hearted; suhṛt-rūpam-pretending to be a friend; kāminam-very lusty; kṣaṇa-sauhṛdam-having friendship for the time being; indriya-ārāmam-interested only in sense gratification or sensuality; utsṛjya-giving up; svāminam-to her present husband, or to the former maintainer; duḥkhitā-being very much aggrieved; yayau-she left.
Aggrieved by her husband's behavior with another, the she-goat thought that the he-goat was not actually her friend but was hardhearted and was her friend only for the time being. Therefore, because her husband was lusty, she left him and returned to her former maintainer.
The word svāminam is significant. Svāmī means "caretaker" or "master." Devayānī was cared for by Śukrācārya before her marriage, and after her marriage she was cared for by Yayāti, but here the word svāminam indicates that Devayānī left the protection of her husband, Yayāti, and returned to her former protector, Śukrācārya. Vedic civilization recommends that a woman stay under the protection of a man. During childhood she should be cared for by her father, in youth by her husband, and in old age by a grown son. In any stage of life, a woman should not have independence.
TEXT 9
so 'pi cānugataḥ straiṇaḥ
kṛpaṇas tāṁ prasāditum
kurvann iḍaviḍā-kāraṁ
nāśaknot pathi sandhitum
SYNONYMS
saḥ-that he-goat; api-also; ca-also; anugataḥ-following the she-goat; straiṇaḥ-hen pecked; kṛpaṇaḥ-very poor; tām-her; prasāditum-to satisfy; kurvan-making; iḍaviḍā-kāram-an utterance in the language of the goats; na-not; aśaknot-was able; pathi-on the road; sandhitum-to satisfy.
Being very sorry, the he-goat, who was subservient to his wife, followed the she-goat on the road and tried his best to flatter her, but he could not pacify her.
TEXT 10
tasya tatra dvijaḥ kaścid
ajā-svāmy acchinad ruṣā
lambantaṁ vṛṣaṇaṁ bhūyaḥ
sandadhe 'rthāya yogavit
SYNONYMS
tasya-of the he-goat; tatra-thereupon; dvijaḥ-brāhmaṇa; kaścit-some; ajā-svāmī-the maintainer of another she-goat; acchinat-castrated, made effeminate; ruṣā-out of anger; lambantam-long; vṛṣaṇam-testicles; bhūyaḥ-again; sandadhe-joined; arthāya-for self-interest; yoga-vit-expert in the power of mystic yoga.
The she-goat went to the residence of a brāhmaṇa who was the maintainer of another she-goat, and that brāhmaṇa angrily cut off the he-goat's dangling testicles. But at the he-goat's request, the brāhmaṇa later rejoined them by the power of mystic yoga.
Here Śukrācārya is figuratively described as the husband of another she-goat. This indicates that the relationship between husband and wife in any society, whether higher or lower than human society, is nothing but the same relationship between he-goat and she-goat, for the material relationship between man and woman is one of sex. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham [SB 7.9.45]. Śukrācārya was an ācārya, or expert, in family affairs, which involve the transfer of semen from he-goat to she-goat, The words kaścid ajā-svāmī expressly indicate herein that Śukrācārya was no better than Yayāti, for both of them were interested in family affairs generated by śukra, or semen. Śukrācārya first cursed Yayāti to become old so that he could no longer indulge in sex, but when Śukrācārya saw that Yayāti's emasculation would make his own daughter a victim of punishment, he used his mystic power to restore Yayāti's masculinity. Because he used his power of mystic yoga for family affairs and not to realize the Supreme Personality of Godhead, this exercise in the magic of yoga was no better than the affairs of he-goats and she-goats. Yogic power should properly be used to realize the Supreme Personality of Godhead. As the Lord Himself recommends in Bhagavad-gītā (6.47):
yoginām api sarveṣāṁ
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ
"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all."
TEXT 11
sambaddha-vṛṣaṇaḥ so 'pi
hy ajayā kūpa-labdhayā
kālaṁ bahu-tithaṁ bhadre
kāmair nādyāpi tuṣyati
SYNONYMS
sambaddha-vṛṣaṇaḥ-rejoined with his testicles; saḥ-he; api-also; hi-indeed; ajayā-with the she-goat; kūpa-labdhayā-whom he got from the well; kālam-for a time; bahu-titham-of a long, long duration; bhadre-O my dear wife; kāmaiḥ-with such lusty desires; na-not; adya api-even until now; tuṣyati-is satisfied.
My dear wife, when the he-goat had his testicles restored, he enjoyed the she-goat he had gotten from the well, but although he continued to enjoy for many, many years, even now he has not been fully satisfied.
When one is bound by affection for one's wife, one is attached to sexual desires that are very difficult to overcome. Therefore, according to Vedic civilization, one must voluntarily leave his so-called home and go to the forest. Pañcāśordhvaṁ vanaṁ vrajet. Human life is meant for such tapasya, or austerity. By the austerity of voluntarily stopping sex life at home and going to the forest to engage in spiritual activities in the association of devotees, one achieves the actual purpose of human life.
TEXT 12
tathāhaṁ kṛpaṇaḥ subhru
bhavatyāḥ prema-yantritaḥ
ātmānaṁ nābhijānāmi
mohitas tava māyayā
SYNONYMS
tathā-exactly like the he-goat; aham-I; kṛpaṇaḥ-a miser with no sense of the importance of life; su-bhru-O my wife, with beautiful eyebrows; bhavatyāḥ-in your company; prema-yantritaḥ-as if tied in love, although it is actually lust; ātmānam-self-realization (what I am and what my duty is); na abhijānāmi-I could not realize even until now; mohitaḥ-being bewildered; tava-your; māyayā-by the materially attractive feature.
O my dear wife with beautiful eyebrows, I am exactly like that he-goat, for I am so poor in intelligence that I am captivated by your beauty and have forgotten the real task of self-realization.
If one remains a victim of the so-called beauty of his wife, his family life is nothing but a dark well. Hitvātma-pātaṁ gṛham andha-kūpam. Existence in such a dark well is certainly suicidal. If one wants relief from the miserable condition of material life, one must voluntarily give up his lusty relationship with his wife; otherwise there is no question of self-realization. Unless one is extremely advanced in spiritual consciousness, household life is nothing but a dark well in which one commits suicide. Prahlāda Mahārāja therefore recommended that in due time, at least after one's fiftieth year, one must give up household life and go to the forest. Vanaṁ gato yad dharim āśrayeta [SB 7.5.5]. There one should seek shelter at the lotus feet of Hari.
TEXT 13
yat pṛthivyāṁ vrīhi-yavaṁ
hiraṇyaṁ paśavaḥ striyaḥ
na duhyanti manaḥ-prītiṁ
puṁsaḥ kāma-hatasya te
SYNONYMS
yat-what; pṛthivyām-within this world; vrīhi-food grains, rice; yavam-barley; hiraṇyam-gold; paśavaḥ-animals; striyaḥ-wives or other women; na duhyanti-do not give; manaḥ-prītim-satisfaction of the mind; puṁsaḥ-to a person; kāma-hatasya-because of being victimized by lusty desires; te-they.
A person who is lusty cannot satisfy his mind even if he has enough of everything in this world, including rice, barley and other food grains, gold, animals and women. Nothing can satisfy him.
Improvement of one's economic condition is the aim and object of a materialist, but there is no end to this material advancement, for if one cannot control his lusty desires, he will never be pleased, even if he gets all the material wealth of the world. In this age we see much material improvement, but still people are struggling to get more and more material opulence. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati [Bg. 15.7]. Although every living entity is a part of the Supreme Being, because of lusty desires one continuously struggles for so-called betterment of one's economic condition. To have a satisfied mind, one must give up his heart disease of lusty desires. This can be done only when one is Kṛṣṇa conscious.
bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ
hṛd-rogam āśv apahinoty acireṇa dhīraḥ
(Bhāg. 10.33.39)
If one becomes Kṛṣṇa conscious, then he can give up this heart disease; otherwise this disease of lusty desires will continue, and one cannot have peace in his mind.
TEXT 14
na jātu kāmaḥ kāmānām
upabhogena śāṁyati
haviṣā kṛṣṇa-vartmeva
bhūya evābhivardhate
SYNONYMS
na-not; jātu-at any time; kāmaḥ-lusty desires; kāmānām-of persons who are very lusty; upabhogena-by enjoyment of lusty desires; śāṁyati-can be pacified; haviṣā-by supplying butter; kṛṣṇa-vartmā-fire; iva-like; bhūyaḥ-again and again; eva-indeed; abhivardhate-increases more and more.
As supplying butter to a fire does not diminish the fire but instead increases it more and more, the endeavor to stop lusty desires by continual enjoyment can never be successful. [In fact, one must voluntarily cease from material desires.]
One may have enough money and enough resources to satisfy the senses but still not be satisfied, for the endeavor to stop lusty desires by enjoying can never be successful. The example given here is very appropriate. One cannot stop a blazing fire by trying to extinguish it with butter.
TEXT 15
yadā na kurute bhāvaṁ
sarva-bhūteṣv amaṅgalam
sama-dṛṣṭes tadā puṁsaḥ
sarvāḥ sukhamayā diśaḥ
SYNONYMS
yadā-when; na-not; kurute-does; bhāvam-a different attitude of attachment or envy; sarva-bhūteṣu-to all living entities; amaṅgalam-inauspicious; sama-dṛṣṭeḥ-because of being equipoised; tadā-at that time; puṁsaḥ-of the person; sarvāḥ-all; sukha-mayāḥ-in a happy condition; diśaḥ-directions.
When a man is nonenvious and does not desire ill fortune for anyone, he is equipoised. For such a person, all directions appear happy.
Prabodhānanda Sarasvatī said, viśvaṁ pūrṇa-sukhāyate: when one becomes Kṛṣṇa conscious by the mercy of Lord Caitanya, for him the entire world appears happy, and he has nothing for which to hanker. On the brahma-bhūta stage, or the platform of spiritual realization, there is no lamentation and no material hankering (na śocati na kāṅkṣati). As long as one lives in the material world, actions and reactions will continue, but when one is unaffected by such material actions and reactions, he is to be considered free from the danger of being victimized by material desires. The symptoms of those who are satiated with lusty desires are described in this verse. As explained by Śrīla Viśvanātha Cakravartī Ṭhākura, when one is not envious even of his enemy, does not expect honor from anyone, but instead desires all well-being even for his enemy, he is understood to be a paramahaṁsa, one who has fully subdued the lusty desires for sense gratification.
TEXT 16
yā dustyajā durmatibhir
jīryato yā na jīryate
tāṁ tṛṣṇāṁ duḥkha-nivahāṁ
śarma-kāmo drutaṁ tyajet
SYNONYMS
yā-that which; dustyajā-extremely difficult to give up; durmatibhiḥ-by persons too attached to material enjoyment; jīryataḥ-even by one who is an invalid because of old age; yā-that which; na-not; jīryate-is vanquished; tām-such; tṛṣṇām-desire; duḥkha-nivahām-which is the cause of all tribulations; śarma-kāmaḥ-a person desiring his own happiness; drutam-very soon; tyajet-should give up.
For those who are too attached to material enjoyment, sense gratification is very difficult to give up. Even when one is an invalid because of old age, one cannot give up such desires for sense gratification. Therefore, one who actually desires happiness must give up such unsatisfied desires, which are the cause of all tribulations.
We have actually seen, especially in the Western countries, that men who have reached more than eighty years of age still go to nightclubs and pay heavy fees to drink wine and associate with women. Although such men are too old to enjoy anything, their desires have not ceased. Time deteriorates even the body itself, which is the medium for all sensual satisfaction, but even when a man becomes old and invalid, his desires are strong enough to dictate that he go here and there to satisfy the desires of his senses. Therefore, by the practice of bhakti-yoga, one should give up his lusty desires. As explained by Śrī Yāmunācārya:
yadavadhi mama cetaḥ kṛṣṇa-pādāravinde
nava-nava-rasa-dhāmany udyataṁ rantum āsīt
tadavadhi bata nārī-saṅgame smaryamāne
bhavati mukha-vikāraḥ suṣṭhu-niṣṭhīvanaṁ ca
When one is Kṛṣṇa conscious, he gets more and more happiness by discharging duties for Kṛṣṇa. Such a person spits on sense gratification, especially that of sexual enjoyment. An experienced, advanced devotee is no longer interested in sex life. The strong desire for sex can be subdued only by advancement in Kṛṣṇa consciousness.
TEXT 17
mātrā svasrā duhitrā vā
nāviviktāsano bhavet
balavān indriya-grāmo
vidvāṁsam api karṣati
SYNONYMS
mātrā-with one's mother; svasrā-with one's sister; duhitrā-with ones own daughter; vā-either; na-not; avivikta-āsanaḥ-seated closely on one seat; bhavet-one should be; balavān-very strong; indriya-grāmaḥ-the group of senses; vidvāṁsam-the very learned and advanced person; api-even; karṣati-agitates.
One should not allow oneself to sit on the same seat even with one's own mother, sister or daughter, for the senses are so strong that even though one is very advanced in knowledge, he may be attracted by sex.
Learning the etiquette of how to deal with women does not free one from sexual attraction. As specifically mentioned herewith, such attraction is possible even with one's mother, sister or daughter. Generally, of course, one is not sexually attracted to his mother, sister or daughter, but if one allows himself to sit very close to such a woman, one may be attracted. This is a psychological fact. It may be said that one is liable to be attracted if he is not very advanced in civilized life; however, as specifically mentioned here, vidvāṁsam api karṣati: even if one is highly advanced, materially or spiritually, he may be attracted by lusty desires. The object of attraction may even be one's mother, sister or daughter. Therefore, one should be extremely careful in dealings with women. Śrī Caitanya Mahāprabhu was most strict in such dealings, especially after He accepted the sannyāsa order. Indeed, no woman could come near Him to offer Him respect. Again, one is warned herewith that one should be extremely careful in dealings with women. A brahmacārī is forbidden even to see the wife of his spiritual master if she happens to be young. The wife of the spiritual master may sometimes take some service from the disciple of her husband, as she would from a son, but if the wife of the spiritual master is young, a brahmacārī is forbidden to render service to her.
TEXT 18
pūrṇaṁ varṣa-sahasraṁ me
viṣayān sevato 'sakṛt
tathāpi cānusavanaṁ
tṛṣṇā teṣūpajāyate
SYNONYMS
pūrṇam-completely; varṣa-sahasram-one thousand years; me-my; viṣayān-sense gratification; sevataḥ-enjoying; asakṛt-without cessation, continuously; tathā api-still; ca-indeed; anusavanam-more and more; tṛṣṇā-lusty desires; teṣu-in sense gratification; upajāyate-are increased.
I have spent a full one thousand years enjoying sense gratification, yet my desire to enjoy such pleasure increases daily.
Mahārāja Yayāti is explaining, in terms of his actual experience, how strong are sexual desires, even in old age.
TEXT 19
tasmād etām ahaṁ tyaktvā
brahmaṇy adhyāya mānasam
nirdvandvo nirahaṅkāraś
cariṣyāmi mṛgaiḥ saha
SYNONYMS
tasmāt-therefore; etām-such strong desires for lusty affairs; aham-I; tyaktvā-giving up; brahmaṇi-upon the Supreme Absolute Truth; adhyāya-fixing; mānasam-the mind; nirdvandvaḥ-without duality; nirahaṅkāraḥ-without an identity of false prestige; cariṣyāmi-I shall loiter or wander in the forest; mṛgaiḥ saha-with the forest animals.
Therefore, I shall now give up all these desires and meditate upon the Supreme Personality of Godhead. Free from the dualities of mental concoction and free from false prestige, I shall wander in the forest with the animals.
To go to the forest and live there with the animals, meditating upon the Supreme Personality of Godhead, is the only means by which to give up lusty desires. Unless one gives up such desires, one's mind cannot be freed from material contamination. Therefore, if one is at all interested in being freed from the bondage of repeated birth, death, old age and disease, after a certain age one must go to the forest. pañcāśordhvaṁ vanaṁ vrajet. After fifty years of age, one should voluntarily give up family life and go to the forest. The best forest is Vṛndāvana, where one need not live with the animals but can associate with the Supreme Personality of Godhead, who never leaves Vṛndāvana. Cultivating Kṛṣṇa consciousness in Vṛndāvana is the best means of being liberated from material bondage, for in Vṛndāvana one can automatically meditate upon Kṛṣṇa. Vṛndāvana has many temples, and in one or more of these temples one may see the form of the Supreme Lord as Rādhā-Kṛṣṇa or Kṛṣṇa-Balarāma and meditate upon this form. As expressed here by the words brahmaṇy adhyāya, one should concentrate one's mind upon the Supreme Lord, Parabrahman. This Parabrahman is Kṛṣṇa, as confirmed by Arjuna in Bhagavad-gītā (paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]). Kṛṣṇa and His abode, Vṛndāvana, are not different. Śrī Caitanya Mahāprabhu said, ārādhyo bhagavān vrajeśa-tanayas tad-dhāma vṛndāvanam. Vṛndāvana is as good as Kṛṣṇa. Therefore, if one somehow or other gets the opportunity to live in Vṛndāvana, and if one is not a pretender but simply lives in Vṛndāvana and concentrates his mind upon Kṛṣṇa, one is liberated from material bondage. One's mind is not purified, however, even in Vṛndāvana, if one is agitated by lusty desires. One should not live in Vṛndāvana and commit offenses, for a life of offenses in Vṛndāvana is no better than the lives of the monkeys and hogs there. Many monkeys and hogs live in Vṛndāvana, and they are concerned with their sexual desires. Men who have gone to Vṛndāvana but who still hanker for sex should immediately leave Vṛndāvana and stop their grievous offenses at the lotus feet of the Lord. There are many misguided men who live in Vṛndāvana to satisfy their sexual desires, but they are certainly no better than the monkeys and hogs. Those who are under the control of māyā, and specifically under the control of lusty desires, are called māyā-mṛga. Indeed, everyone in the conditional stage of material life is a māyā-mṛga. It is said, māyā-mṛgaṁ dayitayepsitam anvadhāvad: [SB 11.5.34] Śrī Caitanya Mahāprabhu took sannyāsa to show His causeless mercy to the māyā-mṛgas, the people of this material world, who suffer because of lusty desires. One should follow the principles of Śrī Caitanya Mahāprabhu and always think of Kṛṣṇa in full Kṛṣṇa consciousness. Then one will be eligible to live in Vṛndāvana, and his life will be successful.
TEXT 20
dṛṣṭaṁ śrutam asad buddhvā
nānudhyāyen na sandiśet
saṁsṛtiṁ cātma-nāśaṁ ca
tatra vidvān sa ātma-dṛk
SYNONYMS
dṛṣṭam-the material enjoyment we experience in our present life; śrutam-material enjoyment as promised to the fruitive workers for future happiness (either in this life or in the next, in the heavenly planets and so on); asat-all temporary and bad; buddhvā-knowing; na-not; anudhyāyet-one should even think of; na-nor; sandiśet-should actually enjoy; saṁsṛtim-prolongation of material existence; ca-and; ātma-nāśam-forgetfulness of one's own constitutional position; ca-as well as; tatra-in such a subject matter; vidvān-one who is completely aware; saḥ-such a person; ātma-dṛk-a self-realized soul.
One who knows that material happiness, whether good or bad, in this life or in the next, on this planet or on the heavenly planets, is temporary and useless, and that an intelligent person should not try to enjoy or even think of such things, is the knower of the self. Such a self-realized person knows quite well that material happiness is the very cause of continued material existence and forgetfulness of one's own constitutional position.
The living entity is a spiritual soul, and the material body is his encagement. This is the beginning of spiritual understanding.
dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati
"As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change." (Bg. 2.13) The real mission of human life is to get free from encagement in the material body. Therefore Kṛṣṇa descends to teach the conditioned soul about spiritual realization and how to become free from material bondage. Yadā yadā hi dharmasya glānir bhavati bhārata [Bg. 4.7]. The words dharmasya glāniḥ mean "pollution of one's existence." Our existence is now polluted, and it must be purified (sattvaṁ śuddhyet). The human life is meant for this purification, not for thinking of happiness in terms of the external body, which is the cause of material bondage. Therefore, in this verse, Mahārāja Yayāti advises that whatever material happiness we see and whatever is promised for enjoyment is all merely flickering and temporary. Ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna [Bg. 8.16]. Even if one is promoted to Brahmaloka, if one is not freed from material bondage one must return to this planet earth and continue in the miserable condition of material existence (bhūtvā bhūtvā pralīyate). One should always keep this understanding in mind so as not to be allured by any kind of sense enjoyment, in this life or in the next. One who is fully aware of this truth is self-realized (sa ātma-dṛk), but aside from him, everyone suffers in the cycle of birth and death (mṛtyu-saṁsāra-vartmani). This understanding is one of true intelligence, and anything contrary to this is but a cause of unhappiness. Kṛṣṇa-bhakta-niṣkāma, ataeva 'śānta.' Only a Kṛṣṇa conscious person, who knows the aim and object of life, is peaceful. All others, whether karmīs, jñānīs or yogīs, are restless and cannot enjoy real peace.
TEXT 21
ity uktvā nāhuṣo jāyāṁ
tadīyaṁ pūrave vayaḥ
dattvā sva-jarasaṁ tasmād
ādade vigata-spṛhaḥ
SYNONYMS
iti uktvā-saying this; nāhuṣaḥ-Mahārāja Yayāti, the son of King Nahuṣa; jāyām-unto his wife, Devayānī; tadīyam-his own; pūrave-unto his son Pūru; vayaḥ-youth; dattvā-delivering; sva-jarasam-his own invalidity and old age; tasmāt-from him; ādade-took back; vigata-spṛhaḥ-being freed from all material lusty desires.
Śukadeva Gosvāmī said: After speaking in this way to his wife, Devayānī, King Yayāti, who was now free from all material desires, called his youngest son, Pūru, and returned Pūru's youth in exchange for his own old age.
TEXT 22
diśi dakṣiṇa-pūrvasyāṁ
druhyuṁ dakṣiṇato yadum
pratīcyāṁ turvasuṁ cakra
udīcyām anum īśvaram
SYNONYMS
diśi-in the direction; dakṣiṇa-pūrvasyām-southeast; druhyum-his son named Druhyu; dakṣiṇataḥ-in the southern side of the world; yadum-Yadu; pratīcyām-in the western side of the world; turvasum-his son known as Turvasu; cakre-he made; udīcyām-in the northern side of the world; anum-his son named Anu; īśvaram-the King.
King Yayāti gave the southeast to his son Druhyu, the south to his son Yadu, the west to his son Turvasu, and the north to his son Anu. In this way he divided the kingdom.
TEXT 23
bhū-maṇḍalasya sarvasya
pūrum arhattamaṁ viśām
abhiṣicyāgrajāṁs tasya
vaśe sthāpya vanaṁ yayau
SYNONYMS
bhū-maṇḍalasya-of the entire planet earth; sarvasya-of all wealth and riches; pūrum-his youngest son, Pūru; arhat-tamam-the most worshipable person, the king; viśām-of the citizens or the subjects of the world; abhiṣicya-crowning on the throne of the emperor; agrajān-all his elder brothers, beginning from Yadu; tasya-of Pūru; vaśe-under the control; sthāpya-establishing; vanam-in the forest; yayau-he went away.
Yayāti enthroned his youngest son, Pūru, as the emperor of the entire world and the proprietor of all its riches, and he placed all the other sons, who were older than Pūru, under Pūru's control.
TEXT 24
āsevitaṁ varṣa-pūgān
ṣaḍ-vargaṁ viṣayeṣu saḥ
kṣaṇena mumuce nīḍaṁ
jāta-pakṣa iva dvijaḥ
SYNONYMS
āsevitam-being always engaged in; varṣa-pūgān-for many, many years; ṣaṭ-vargam-the six senses, including the mind; viṣayeṣu-in sense enjoyment; saḥ-King Yayāti; kṣaṇena-within a moment; mumuce-gave up; nīḍam-nest; jāta-pakṣaḥ-one that has grown its wings; iva-like; dvijaḥ-a bird.
Having enjoyed sense gratification for many, many years, O King Parīkṣit, Yayāti was accustomed to it, but he gave it up entirely in a moment, just as a bird flies away from the nest as soon as its wings have grown.
That Mahārāja Yayāti was immediately liberated from the bondage of conditioned life is certainly astonishing. But the example given herewith is appropriate. A tiny baby bird, dependent fully on its father and mother even to eat, suddenly flies away from the nest when its wings have grown. Similarly, if one fully surrenders to the Supreme Personality of Godhead, one is immediately liberated from the bondage of conditioned life, as promised by the Lord Himself (ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi). As stated in Śrīmad-Bhāgavatam (2.4.18):
kirāta-hūṇāndhra-pulinda-pulkaśā
ābhīra-śumbhā yavanāḥ khasādayaḥ
ye 'nye ca pāpā yad-apāśrayāśrayāḥ
śudhyanti tasmai prabhaviṣṇave namaḥ
"Kirāta, Hūṇa, Āndhra, Pulinda, Pulkaśa, Ābhīra, Śumbha, Yavana and the Khasa races and even others addicted to sinful acts can be purified by taking shelter of the devotees of the Lord, for He is the supreme power. I beg to offer my respectful obeisances unto Him." Lord Viṣṇu is so powerful that He can deliver anyone at once if He is pleased to do so. And Lord Viṣṇu, the Supreme Personality of Godhead, Kṛṣṇa, can be pleased immediately if we accept His order by surrendering unto Him, as Mahārāja Yayāti did. Mahārāja Yayāti was eager to serve Vāsudeva, Kṛṣṇa, and therefore as soon as he wanted to renounce material life, Lord Vāsudeva helped him. We must therefore be very sincere in surrendering ourselves unto the lotus feet of the Lord. Then we can immediately be liberated from all the bondage of conditioned life. This is clearly expressed in the next verse.
TEXT 25
sa tatra nirmukta-samasta-saṅga
ātmānubhūtyā vidhuta-triliṅgaḥ
pare 'male brahmaṇi vāsudeve
lebhe gatiṁ bhāgavatīṁ pratītaḥ
SYNONYMS
saḥ-Mahārāja Yayāti; tatra-upon doing this; nirmukta-was immediately liberated from; samasta-saṅgaḥ-all contamination; ātma-anubhūtyā-simply by understanding his constitutional position; vidhuta-was cleansed of; tri-liṅgaḥ-the contamination caused by the three modes of material nature (sattva-guṇa, rajo-guṇa and tamo-guṇa); pare-unto the Transcendence; amale-without material contact; brahmaṇi-the Supreme Lord; vāsudeve-Vāsudeva, Kṛṣṇa, the Absolute Truth, Bhagavān; lebhe-achieved; gatim-the destination; bhāgavatīm-as an associate of the Supreme Personality of Godhead; pratītaḥ-famous.
Because King Yayāti completely surrendered unto the Supreme Personality of Godhead, Vāsudeva, he was freed from all contamination of the material modes of nature. Because of his self-realization, he was able to fix his mind upon the Transcendence [Parabrahman, Vāsudeva], and thus he ultimately achieved the position of an associate of the Lord.
The word vidhuta, meaning "cleansed," is very significant. Everyone in this material world is contaminated (kāraṇaṁ guṇa-saṅgo 'sya). Because we are in a material condition, we are contaminated either by sattva-guṇa, by rajo-guṇa or by tamo-guṇa. Even if one becomes a qualified brāhmaṇa in the mode of goodness (sattva-guṇa), he is still materially contaminated. One must come to the platform of śuddha-sattva, transcending the sattva-guṇa. Then one is vidhuta-triliṅga, cleansed of the contamination caused by the three modes of material nature. This is possible by the mercy of Kṛṣṇa. As stated in Śrīmad-Bhāgavatam (1.2.17):
śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ
puṇya-śravaṇa-kīrtanaḥ
hṛdy antaḥ-stho hy abhadrāṇi
vidhunoti suhṛt-satām
"Śrī Kṛṣṇa, the personality of Godhead, who is the Paramātmā [Supersoul] in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted." A person trying to be perfectly Kṛṣṇa conscious by hearing the words of Kṛṣṇa from Śrīmad-Bhāgavatam or Bhagavad-gītā certainly has all the dirty things cleansed from the core of his heart. Caitanya Mahāprabhu also says, ceto-darpaṇa-mārjanam: [Cc. Antya 20.12] the process of hearing and chanting the glories of the Supreme Lord washes away the dirty things accumulated in the core of the heart. As soon as one is freed from all the dirt of material contamination, as Mahārāja Yayāti was, one's original position as an associate of the Lord is revealed. This is called , or personal perfection.
TEXT 26
śrutvā gāthāṁ devayānī
mene prastobham ātmanaḥ
strī-puṁsoḥ sneha-vaiklavyāt
parihāsam iveritam
SYNONYMS
śrutvā-hearing; gāthām-the narration; devayānī-Queen Devayānī, the wife of Mahārāja Yayāti; mene-understood; prastobham ātmanaḥ-when instructed for her self-realization; strī-puṁsoḥ-between the husband and wife; sneha-vaiklavyāt-from an exchange of love and affection; parihāsam-a funny joke or story; iva-like; īritam-spoken (by Mahārāja Yayāti).
When Devayānī heard Mahārāja Yayāti's story of the he-goat and she-goat, she understood that this story, which was presented as if a funny joke for entertainment between husband and wife, was intended to awaken her to her constitutional position.
When one actually awakens from material life, one understands his real position as an eternal servant of Kṛṣṇa. This is called liberation. Muktir hitvānyathā rūpaṁ svarūpeṇa vyavasthitiḥ (Bhāg. 2.10.6). Under the influence of māyā, everyone living in this material world thinks that he is the master of everything (ahaṅkāra-vimūḍhātmā kartāham iti manyate [Bg. 3.27]). One thinks that there is no God or controller and that one is independent and can do anything. This is the material condition, and when one awakens from this ignorance, he is called liberated. Mahārāja Yayāti had delivered Devayānī from the well, and finally, as a dutiful husband, he instructed her with the story about the he-goat and she-goat and thus delivered her from the misconception of material happiness. Devayānī was quite competent to understand her liberated husband, and therefore she decided to follow him as his faithful wife.
TEXTS 27–28
sā sannivāsaṁ suhṛdāṁ
prapāyām iva gacchatām
vijñāyeśvara-tantrāṇāṁ
māyā-viracitaṁ prabhoḥ
sarvatra saṅgam utsṛjya
svapnaupamyena bhārgavī
kṛṣṇe manaḥ samāveśya
vyadhunol liṅgam ātmanaḥ
SYNONYMS
sā-Devayānī; sannivāsam-living in the association; suhṛdām-of friends and relatives; prapāyām-in a place where water is supplied; iva-like; gacchatām-of tourists on a program for going from one place to another; vijñāya-understanding; īśvara-tantrāṇām-under the influence of the rigid laws of nature; māyā-viracitam-the laws enforced by māyā, the illusory energy; prabhoḥ-of the Supreme Personality of Godhead; sarvatra-everywhere in this material world; saṅgam-association; utsṛjya-giving up; svapna-aupamyena-by the analogy of a dream; bhārgavī-Devayānī, the daughter of Śukrācārya; kṛṣṇe-unto Lord Kṛṣṇa; manaḥ-complete attention; samāveśya-fixing; vyadhunot-gave up; liṅgam-the gross and subtle bodies; ātmanaḥ-of the soul.
Thereafter, Devayānī, the daughter of Śukrācārya, understood that the materialistic association of husband, friends and relatives is like the association in a hotel full of tourists. The relationships of society, friendship and love are created by the māyā of the Supreme Personality of Godhead, exactly as in a dream. By the grace of Kṛṣṇa, Devayānī gave up her imaginary position in the material world. Completely fixing her mind upon Kṛṣṇa, she achieved liberation from the gross and subtle bodies.
One should be convinced that he is a spirit soul, part and parcel of the Supreme Brahman, Kṛṣṇa, but has somehow or other been entrapped by the material coverings of the gross and subtle bodies, consisting of earth, water, fire, air, ether, mind, intelligence and false ego. One should know that the association of society, friendship, love, nationalism, religion and so on are nothing but creations of māyā. One's only business is to become Kṛṣṇa conscious and render service unto Kṛṣṇa as extensively as possible for a living being. In this way one is liberated from material bondage. By the grace of Kṛṣṇa, Devayānī attained this state through the instructions of her husband.
TEXT 29
namas tubhyaṁ bhagavate
vāsudevāya vedhase
sarva-bhūtādhivāsāya
śāntāya bṛhate namaḥ
SYNONYMS
namaḥ-I offer my respectful obeisances; tubhyam-unto You; bhagavate-the Supreme Personality of Godhead; vāsudevāya-Lord Vāsudeva; vedhase-the creator of everything; sarva-bhūta-adhivāsāya-present everywhere (within the heart of every living entity and within the atom also); śāntāya-peaceful, as if completely inactive; bṛhate-the greatest of all; namaḥ-I offer my respectful obeisances.
O Lord Vāsudeva, O Supreme Personality of Godhead, You are the creator of the entire cosmic manifestation. You live as the Supersoul in everyone's heart and are smaller than the smallest, yet You are greater than the greatest and are all-pervading. You appear completely silent, having nothing to do, but this is due to Your all-pervading nature and Your fullness in all opulences. I therefore offer my respectful obeisances unto You.
How Devayānī became self-realized by the grace of her great husband, Mahārāja Yayāti, is described here. Describing such realization is another way of performing the bhakti process.
śravaṇaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam
[SB 7.5.23]
"Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Viṣṇu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship, offering prayers to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering everything unto Him-these nine processes are accepted as pure devotional service." (Bhāg. 7.5.23) śravaṇaṁ kīrtanam, hearing and chanting, are especially important. By hearing from her husband about the greatness of Lord Vāsudeva, Devayānī certainly became convinced and surrendered herself unto the lotus feet of the Lord (oṁ namo bhagavate vāsudevāya). This is knowledge. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. Surrender to Vāsudeva is the result of hearing about Him for many, many births. As soon as one surrenders unto Vāsudeva, one is liberated immediately. Because of her association with her great husband, Mahārāja Yayāti, Devayānī became purified, adopted the means of bhakti-yoga, and thus became liberated.
Thus end the Bhaktivedanta purports of the Ninth Canto, Nineteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "King Yayāti Achieves Liberation."
Chapter Twenty
The Dynasty of Pūru
This chapter describes the history of Pūru and his descendant Duṣmanta. The son of Pūru was Janamejaya, and his son was Pracinvān. The sons and grandsons in the line of Pracinvān, one after another, were Pravīra, Manusyu, Cārupada, Sudyu, Bahugava, Saṁyāti, Ahaṁyāti and Raudrāśva. Raudrāśva had ten sons-Ṛteyu, Kakṣeyu, Sthaṇḍileyu, Kṛteyuka, Jaleyu, Sannateyu, Dharmeyu, Satyeyu, Vrateyu and Vaneyu. The son of Ṛteyu was Rantināva, who had three sons-Sumati, Dhruva and Apratiratha. The son of Apratiratha was Kaṇva, and Kaṇva's son was Medhātithi. The sons of Medhātithi, headed by Praskanna, were all brāhmaṇas. The son of Rantināva named Sumati had a son named Rebhi, and his son was Duṣmanta.
While hunting in the forest, Duṣmanta once approached the āśrama of Mahāṛṣi Kaṇva, where he saw an extremely beautiful woman and became attracted to her. That woman was the daughter of Viśvāmitra, and her name was Śakuntalā. Her mother was Menakā, who had left her in the forest, where Kaṇva Muni found her. Kaṇva Muni brought her to his āśrama, where he raised and maintained her. When Śakuntalā accepted Mahārāja Duṣmanta as her husband, he married her according to the gāndharva-vidhi. Śakuntalā later became pregnant by her husband, who left her in the āśrama of Kaṇva Muni and returned to his kingdom.
In due course of time, Śakuntalā gave birth to a Vaiṣṇava son, but Duṣmanta, having returned to the capital, forgot what had taken place. Therefore, when Śakuntalā approached him with her newly born child, Mahārāja Duṣmanta refused to accept them as his wife and son. Later, however, after a mysterious omen, the King accepted them. After Mahārāja Duṣmanta's death, Bharata, the son of Śakuntalā, was enthroned. He performed many great sacrifices, in which he gave great riches in charity to the brāhmaṇas. This chapter ends by describing the birth of Bharadvāja and how Mahārāja Bharata accepted Bharadvāja as his son.
TEXT 1
śrī-bādarāyaṇir uvāca
pūror vaṁśaṁ pravakṣyāmi
yatra jāto 'si bhārata
yatra rājarṣayo vaṁśyā
brahma-vaṁśyāś ca jajñire
SYNONYMS
śrī-bādarāyaṇiḥ uvāca-Śrī Śukadeva Gosvāmī said; pūroḥ vaṁśam-the dynasty of Mahārāja Pūru; pravakṣyāmi-now I shall narrate; yatra-in which dynasty; jātaḥ asi-you were born; bhārata-O Mahārāja Parīkṣit, descendant of Mahārāja Bharata; yatra-in which dynasty; rāja-ṛṣayaḥ-all the kings were saintly; vaṁśyāḥ-one after another; brahma-vaṁśyāḥ-many brāhmaṇa dynasties; ca-also; jajñire-grew up.
Śukadeva Gosvāmī said: O Mahārāja Parīkṣit, descendant of Mahārāja Bharata, I shall now describe the dynasty of Pūru, in which you were born, in which many saintly kings appeared, and from which many dynasties of brāhmaṇas began.
There are many historical instances by which we can understand that from kṣatriyas many brāhmaṇas have been born and that from brāhmaṇas many kṣatriyas have been born. The Lord Himself says in Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: "According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me." Therefore, regardless of the family in which one takes birth, when one is qualified with the symptoms of a particular section, he is to be described accordingly. Yal-lakṣaṇaṁ proktam. One's place in the varṇa divisions of society is determined according to one's symptoms or qualities. This is maintained everywhere in the śāstra. Birth is a secondary consideration; the first consideration is one's qualities and activities.
TEXT 2
janamejayo hy abhūt pūroḥ
pracinvāṁs tat-sutas tataḥ
pravīro 'tha manusyur vai
tasmāc cārupado 'bhavat
SYNONYMS
janamejayaḥ-King Janamejaya; hi-indeed; abhūt-appeared; pūroḥ-from Pūru; pracinvān-Pracinvān; tat-his (Janamejaya's); sutaḥ-son; tataḥ-from him (Pracinvān); pravīraḥ-Pravīra; atha-thereafter; manusyuḥ-Pravīra's son Manusyu; vai-indeed; tasmāt-from him (Manusyu); cārupadaḥ-King Cārupada; abhavat-appeared.
King Janamejaya was born of this dynasty of Pūru. Janamejaya's son was Pracinvān, and his son was Pravīra. Thereafter, Pravīra's son was Manusyu, and from Manusyu came the son named Cārupada.
TEXT 3
tasya sudyur abhūt putras
tasmād bahugavas tataḥ
saṁyātis tasyāhaṁyātī
raudrāśvas tat-sutaḥ smṛtaḥ
SYNONYMS
tasya-of him (Cārupada); sudyuḥ-by the name Sudyu; abhūt-appeared; putraḥ-a son; tasmāt-from him (Sudyu); bahugavaḥ-a son named Bahugava; tataḥ-from him; saṁyātiḥ-a son named Saṁyāti; tasya-and from him; ahaṁyātiḥ-a son named Ahaṁyāti; raudrāśvaḥ-Raudrāśva; tat-sutaḥ-his son; smṛtaḥ-well known.
The son of Cārupada was Sudyu, and the son of Sudyu was Bahugava. Bahugava's son was Saṁyāti. From Saṁyāti came a son named Ahaṁyāti, from whom Raudrāśva was born.
TEXTS 4–5
ṛteyus tasya kakṣeyuḥ
sthaṇḍileyuḥ kṛteyukaḥ
jaleyuḥ sannateyuś ca
dharma-satya-vrateyavaḥ
daśaite 'psarasaḥ putrā
vaneyuś cāvamaḥ smṛtaḥ
ghṛtācyām indriyāṇīva
mukhyasya jagad-ātmanaḥ
SYNONYMS
ṛteyuḥ-Ṛteyu; tasya-of him (Raudrāśva); kakṣeyuḥ-Kakṣeyu; sthaṇḍileyuḥ-Sthaṇḍileyu; kṛteyukaḥ-Kṛteyuka; jaleyuḥ-Jaleyu; sannateyuḥ-Sannateyu; ca-also; dharma-Dharmeyu; satya-Satyeyu; vrateyavaḥ-and Vrateyu; daśa-ten; ete-all of them; apsarasaḥ-born of an Apsarā; putrāḥ-sons; vaneyuḥ-the son named Vaneyu; ca-and; avamaḥ-the youngest; smṛtaḥ-known; ghṛtācyām-Ghṛtācī; indriyāṇi iva-exactly like the ten senses; mukhyasya-of the living force; jagat-ātmanaḥ-the living force of the entire universe.
Raudrāśva had ten sons, named Ṛteyu, Kakṣeyu, Sthaṇḍileyu, Kṛteyuka, Jaleyu, Sannateyu, Dharmeyu, Satyeyu, Vrateyu and Vaneyu. Of these ten sons, Vaneyu was the youngest. As the ten senses, which are products of the universal life, act under the control of life, these ten sons of Raudrāśva acted under Raudrāśva's full control. All of them were born of the Apsarā named Ghṛtācī.
TEXT 6
ṛteyo rantināvo 'bhūt
trayas tasyātmajā nṛpa
sumatir dhruvo 'pratirathaḥ
kaṇvo 'pratirathātmajaḥ
SYNONYMS
ṛteyoḥ-from the son named Ṛteyu; rantināvaḥ-the son named Rantināva; abhūt-appeared; trayaḥ-three; tasya-his (Rantināva's); ātmajāḥ-sons; nṛpa-O King; sumatiḥ-Sumati; dhruvaḥ-Dhruva; apratirathaḥ-Apratiratha; kaṇvaḥ-Kaṇva; apratiratha-ātmajaḥ-the son of Apratiratha.
Ṛteyu had a son named Rantināva, who had three sons, named Sumati, Dhruva and Apratiratha. Apratiratha had only one son, whose name was Kaṇva.
TEXT 7
tasya medhātithis tasmāt
praskannādyā dvijātayaḥ
putro 'bhūt sumate rebhir
duṣmantas tat-suto mataḥ
SYNONYMS
tasya-of him (Kaṇva); medhātithiḥ-a son named Medhātithi; tasmāt-from him (Medhātithi); praskanna-ādyāḥ-sons headed by Praskanna; dvijātayaḥ-all brāhmaṇas; putraḥ-a son; abhūt-there was; sumateḥ-from Sumati; rebhiḥ-Rebhi; duṣmantaḥ-Mahārāja Duṣmanta; tat-sutaḥ-the son of Rebhi; mataḥ-is well-known.
The son of Kaṇva was Medhātithi, whose sons, all brāhmaṇas, were headed by Praskanna. The son of Rantināva named Sumati had a son named Rebhi. Mahārāja Duṣmanta is well known as the son of Rebhi.
TEXTS 8–9
duṣmanto mṛgayāṁ yātaḥ
kaṇvāśrama-padaṁ gataḥ
tatrāsīnāṁ sva-prabhayā
maṇḍayantīṁ ramām iva
vilokya sadyo mumuhe
deva-māyām iva striyam
babhāṣe tāṁ varārohāṁ
bhaṭaiḥ katipayair vṛtaḥ
SYNONYMS
duṣmantaḥ-Mahārāja Duṣmanta; mṛgayām yātaḥ-when he went hunting; kaṇva-āśrama-padam-to the residence of Kaṇva; gataḥ-he came; tatra-there; āsīnām-a woman sitting; sva-prabhayā-by her own beauty; maṇḍayantīm-illuminating; ramām iva-exactly like the goddess of fortune; vilokya-by observing; sadyaḥ-immediately; mumuhe-he became enchanted; deva-māyām iva-exactly like the illusory energy of the Lord; striyam-a beautiful woman; babhāṣe-he addressed; tām-her (the woman); vara-ārohām-who was the best of beautiful women; bhaṭaiḥ-by soldiers; katipayaiḥ-a few; vṛtaḥ-surrounded.
Once when King Duṣmanta went to the forest to hunt and was very much fatigued, he approached the residence of Kaṇva Muni. There he saw a most beautiful woman who looked exactly like the goddess of fortune and who sat there illuminating the entire āśrama by her effulgence. The King was naturally attracted by her beauty, and therefore he approached her, accompanied by some of his soldiers, and spoke to her.
TEXT 10
tad-darśana-pramuditaḥ
sannivṛtta-pariśramaḥ
papraccha kāma-santaptaḥ
prahasañ ślakṣṇayā girā
SYNONYMS
tat-darśana-pramuditaḥ-being very much enlivened by seeing the beautiful woman; sannivṛtta-pariśramaḥ-being relieved of the fatigue of the hunting excursion; papraccha-he inquired from her; kāma-santaptaḥ-being agitated by lusty desires; prahasan-in a joking mood; ślakṣṇayā-very beautiful and pleasing; girā-with words.
Seeing the beautiful woman, the King was very much enlivened, and the fatigue of his hunting excursion was relieved. He was of course very much attracted because of lusty desires, and thus he inquired from her as follows, in a joking mood.
TEXT 11
kā tvaṁ kamala-patrākṣi
kasyāsi hṛdayaṅ-game
kiṁ svic cikīrṣitaṁ tatra
bhavatyā nirjane vane
SYNONYMS
kā-who; tvam-are you; kamala-patra-akṣi-O beautiful woman with eyes like the petals of a lotus; kasya asi-with whom are you related; hṛdayam-game-O most beautiful one, pleasing to the heart; kim svit-what kind of business; cikīrṣitam-is being thought of; tatra-there; bhavatyāḥ-by you; nirjane-solitary; vane-in the forest.
O beautiful lotus-eyed woman, who are you? Whose daughter are you? What purpose do you have in this solitary forest? Why are you staying here?
TEXT 12
vyaktaṁ rājanya-tanayāṁ
vedmy ahaṁ tvāṁ sumadhyame
na hi cetaḥ pauravāṇām
adharme ramate kvacit
SYNONYMS
vyaktam-it appears; rājanya-tanayām-the daughter of a kṣatriya; vedmi-can realize; aham-I; tvām-your good self; su-madhyame-O most beautiful; na-not; hi-indeed; cetaḥ-the mind; pauravāṇām-of persons who have taken birth in the Pūru dynasty; adharme-in irreligion; ramate-enjoys; kvacit-at any time.
O most beautiful one, it appears to my mind that you must be the daughter of a kṣatriya. Because I belong to the Pūru dynasty, my mind never endeavors to enjoy anything irreligiously.
Mahārāja Duṣmanta indirectly expressed his desire to marry Śakuntalā, for she appeared to his mind to be the daughter of some kṣatriya king.
TEXT 13
śrī-śakuntalovāca
viśvāmitrātmajaivāhaṁ
tyaktā menakayā vane
vedaitad bhagavān kaṇvo
vīra kiṁ karavāma te
SYNONYMS
śrī-śakuntalā uvāca-Śrī Śakuntalā replied; viśvāmitra-ātmajā-the daughter of Viśvāmitra; eva-indeed; aham-I (am); tyaktā-left; menakayā-by Menakā; vane-in the forest; veda-knows; etat-all these incidents; bhagavān-the most powerful saintly person; kaṇvaḥ-Kaṇva Muni; vīra-O hero; kim-what; karavāma-can I do; te-for you.
Śakuntalā said: I am the daughter of Viśvāmitra. My mother, Menakā, left me in the forest. O hero, the most powerful saint Kaṇva Muni knows all about this. Now let me know, how may I serve you?
Śakuntalā informed Mahārāja Duṣmanta that although she never saw or knew her father or mother, Kaṇva Muni knew everything about her, and she had heard from him that she was the daughter of Viśvāmitra and that her mother was Menakā, who had left her in the forest.
TEXT 14
āsyatāṁ hy aravindākṣa
gṛhyatām arhaṇaṁ ca naḥ
bhujyatāṁ santi nīvārā
uṣyatāṁ yadi rocate
SYNONYMS
āsyatām-please come sit here; hi-indeed; aravinda-akṣa-O great hero with eyes like the petals of a lotus; gṛhyatām-please accept; arhaṇam-humble reception; ca-and; naḥ-our; bhujyatām-please eat; santi-what there is in stock; nīvārāḥ-nīvārā rice; uṣyatām-stay here; yadi-if; rocate-you so desire.
O King with eyes like the petals of a lotus, kindly come sit down and accept whatever reception we can offer. We have a supply of nīvārā rice that you may kindly take. And if you so desire, stay here without hesitation.
TEXT 15
śrī-duṣmanta uvāca
upapannam idaṁ subhru
jātāyāḥ kuśikānvaye
svayaṁ hi vṛṇute rājñāṁ
kanyakāḥ sadṛśaṁ varam
SYNONYMS
śrī-duṣmantaḥ uvāca-King Duṣmanta replied; upapannam-just befitting your position; idam-this; su-bhru-O Śakuntalā, with beautiful eyebrows; jātāyāḥ-because of your birth; kuśika-anvaye-in the family of Viśvāmitra; svayam-personally; hi-indeed; vṛṇute-select; rājñām-of a royal family; kanyakāḥ-daughters; sadṛśam-on an equal level; varam-husbands.
King Duṣmanta replied: O Śakuntalā, with beautiful eyebrows, you have taken your birth in the family of the great saint Viśvāmitra, and your reception is quite worthy of your family. Aside from this, the daughters of a king generally select their own husbands.
In her reception of Mahārāja Duṣmanta, Śakuntalā clearly said, "Your Majesty may stay here, and you may accept whatever reception I can offer." Thus she indicated that she wanted Mahārāja Duṣmanta as her husband. As far as Mahārāja Duṣmanta was concerned, he desired Śakuntalā as his wife from the very beginning, as soon as he saw her, so the agreement to unite as husband and wife was natural. To induce Śakuntalā to accept the marriage, Mahārāja Duṣmanta reminded her that as the daughter of a king she could select her husband in an open assembly. In the history of Āryan civilization there have been many instances in which famous princesses have selected their husbands in open competitions. For example, it was in such a competition that Sītādevī accepted Lord Rāmacandra as her husband and that Draupadī accepted Arjuna, and there are many other instances. So marriage by agreement or by selecting one's own husband in an open competition is allowed. There are eight kinds of marriage, of which marriage by agreement is called gāndharva marriage. Generally the parents select the husband or wife for their daughter or son, but gāndharva marriage takes place by personal selection. Still, although marriage by personal selection or by agreement took place in the past, we find no such thing as divorce by disagreement. Of course, divorce by disagreement took place among low-class men, but marriage by agreement was found even in the very highest classes, especially in the royal kṣatriya families. Mahārāja Duṣmanta's acceptance of Śakuntalā as his wife was sanctioned by Vedic culture. How the marriage took place is described in the next verse.
TEXT 16
om ity ukte yathā-dharmam
upayeme śakuntalām
gāndharva-vidhinā rājā
deśa-kāla-vidhānavit
SYNONYMS
om iti ukte-by reciting the Vedic praṇava, invoking the Supreme Personality of Godhead to witness the marriage; yathā-dharmam-exactly according to the principles of religion (because Nārāyaṇa becomes the witness in an ordinary religious marriage also); upayeme-he married; śakuntalām-the girl Śakuntalā; gāndharva-vidhinā-by the regulative principle of the Gandharvas, without deviation from religious principles; rājā-Mahārāja Duṣmanta; deśa-kāla-vidhāna-vit-completely aware of duties according to time, position and objective.
When Śakuntalā responded to Mahārāja Duṣmanta's proposal with silence, the agreement was complete. Then the King, who knew the laws of marriage, immediately married her by chanting the Vedic praṇava [oṁkāra], in accordance with the marriage ceremony as performed among the Gandharvas.
The oṁkāra, praṇava, is the Supreme Personality of Godhead represented by letters. Bhagavad-gītā says that the letters a-u-m, combined together as oṁ, represent the Supreme Lord. Religious principles are meant to invoke the blessings and mercy of the Supreme Personality of Godhead, Kṛṣṇa, who says in Bhagavad-gītā that He is personally present in sexual desires that are not contrary to religious principles. The word vidhinā means, "according to religious principles." The association of men and women according to religious principles is allowed in the Vedic culture. In our Kṛṣṇa consciousness movement we allow marriage on the basis of religious principles, but the sexual combination of men and women as friends is irreligious and is not allowed.
TEXT 17
amogha-vīryo rājarṣir
mahiṣyāṁ vīryam ādadhe
śvo-bhūte sva-puraṁ yātaḥ
kālenāsūta sā sutam
SYNONYMS
amogha-vīryaḥ-a person who discharges semen without being baffled, or, in other words, who must beget a child; rāja-ṛṣiḥ-the saintly King Duṣmanta; mahiṣyām-into the Queen, Śakuntalā (after her marriage, Śakuntalā became the Queen); vīryam-semen; ādadhe-placed; śvaḥ-bhūte-in the morning; sva-puram-to his own place; yātaḥ-returned; kālena-in due course of time; asūta-gave birth; sā-she (Śakuntalā); sutam-to a son.
King Duṣmanta, who never discharged semen without a result, placed his semen at night in the womb of his Queen, Śakuntalā, and in the morning he returned to his palace. Thereafter, in due course of time, Śakuntalā gave birth to a son.
TEXT 18
kaṇvaḥ kumārasya vane
cakre samucitāḥ kriyāḥ
baddhvā mṛgendraṁ tarasā
krīḍati sma sa bālakaḥ
SYNONYMS
kaṇvaḥ-Kaṇva Muni; kumārasya-of the son born of Śakuntalā; vane-in the forest; cakre-executed; samucitāḥ-prescribed; kriyāḥ-ritualistic ceremonies; baddhvā-capturing; mṛga-indram-a lion; tarasā-by force; krīḍati-playing; sma-in the past; saḥ-he; bālakaḥ-the child.
In the forest, Kaṇva Muni performed all the ritualistic ceremonies concerning the newborn child. Later, the boy became so powerful that he would capture a lion and play with it.
TEXT 19
taṁ duratyaya-vikrāntam
ādāya pramadottamā
harer aṁśāṁśa-sambhūtaṁ
bhartur antikam āgamat
SYNONYMS
tam-him; duratyaya-vikrāntam-whose strength was insurmountable; ādāya-taking with her; pramadā-uttamā-the best of women, Śakuntalā; hareḥ-of God; aṁśa-aṁśa-sambhūtam-a partial plenary incarnation; bhartuḥ antikam-unto her husband; āgamat-approached.
Śakuntalā, the best of beautiful women, along with her son, whose strength was insurmountable and who was a partial expansion of the Supreme Godhead, approached her husband, Duṣmanta.
TEXT 20
yadā na jagṛhe rājā
bhāryā-putrāv aninditau
śṛṇvatāṁ sarva-bhūtānāṁ
khe vāg āhāśarīriṇī
SYNONYMS
yadā-when; na-not; jagṛhe-accepted; rājā-the King (Duṣmanta); bhāryā-putrau-his real son and real wife; aninditau-not abominable, not accused by anyone; śṛṇvatām-while hearing; sarva-bhūtānām-all the people; khe-in the sky; vāk-a sound vibration; āha-declared; aśarīriṇī-without a body.
When the King refused to accept his wife and son, who were both irreproachable, an unembodied voice spoke from the sky as an omen and was heard by everyone present.
Mahārāja Duṣmanta knew that Śakuntalā and the boy were his own wife and son, but because they came from outside and were unknown to the citizens, he at first declined to accept them. Śakuntalā, however, was so chaste that an omen from the sky declared the truth so that others could hear. When everyone heard from the omen that Śakuntalā and her child were truly the King's wife and son, the King gladly accepted them.
TEXT 21
mātā bhastrā pituḥ putro
yena jātaḥ sa eva saḥ
bharasva putraṁ duṣmanta
māvamaṁsthāḥ śakuntalām
SYNONYMS
mātā-the mother; bhastrā-just like the skin of a bellows containing air; pituḥ-of the father; putraḥ-the son; yena-by whom; jātaḥ-one is born; saḥ-the father; eva-indeed; saḥ-the son; bharasva-just maintain; putram-your son; duṣmanta-O Mahārāja Duṣmanta; mā-do not; avamaṁsthāḥ-insult; śakuntalām-Śakuntalā.
The voice said: O Mahārāja Duṣmanta, a son actually belongs to his father, whereas the mother is only a container, like the skin of a bellows. According to Vedic injunctions, the father is born as the son. Therefore, maintain your own son and do not insult Śakuntalā.
According to the Vedic injunction ātmā vai putra-nāmāsi, the father becomes the son. The mother is simply like a storekeeper, because the seed of the child is placed in her womb, but it is the father who is responsible for maintaining the son. In Bhagavad-gītā the Lord says that He is the seed-giving father of all living entities (ahaṁ bīja-pradaḥ pitā), and therefore He is responsible for maintaining them. This is also confirmed in the Vedas. Eko bahūnāṁ yo vidadhāti kāmān: although God is one, He maintains all living entities with their necessities for life. The living entities in different forms are sons of the Lord, and therefore the father, the Supreme Lord, supplies them food according to their different bodies. The small ant is supplied a grain of sugar, and the elephant is supplied tons of food, but everyone is able to eat. Therefore there is no question of overpopulation. Because the father, Kṛṣṇa, is fully opulent, there is no scarcity of food, and because there is no scarcity, the propaganda of overpopulation is only a myth. Actually one suffers for want of food when material nature, under the order of the father, refuses to supply him food. It is the living entity's position that determines whether food will be supplied or not. When a diseased person is forbidden to eat, this does not mean that there is a scarcity of food; rather, the diseased person requires the treatment of not being supplied with food. In Bhagavad-gītā (7.10) the Lord also says, bījaṁ māṁ sama-bhūtānām: "I am the seed of all living entities." A particular type of seed is sown within the earth, and then a particular type of tree or plant comes out. The mother resembles the earth, and when a particular type of seed is sown by the father, a particular type of body takes birth.
TEXT 22
reto-dhāḥ putro nayati
naradeva yama-kṣayāt
tvaṁ cāsya dhātā garbhasya
satyam āha śakuntalā
SYNONYMS
retaḥ-dhāḥ-a person who discharges semen; putraḥ-the son; nayati-saves; nara-deva-O King (Mahārāja Duṣmanta); yama-kṣayāt-from punishment by Yamarāja, or from the custody of Yamarāja; tvam-your good self; ca-and; asya-of this child; dhātā-the creator; garbhasya-of the embryo; satyam-truthfully; āha-said; śakuntalā-your wife, Śakuntalā.
O King Duṣmanta, he who discharges semen is the actual father, and his son saves him from the custody of Yamarāja. You are the actual procreator of this child. Indeed, Śakuntalā is speaking the truth.
Upon hearing the omen, Mahārāja Duṣmanta accepted his wife and child. According to Vedic smṛti:
pun-nāmno narakād yasmāt
pitaraṁ trāyate sutaḥ
tasmāt putra iti proktaḥ
svayam eva svayambhuvā
Because a son delivers his father from punishment in the hell called put, the son is called putra. According to this principle, when there is a disagreement between the father and mother, it is the father, not the mother, who is delivered by the son. But if the wife is faithful and firmly adherent to her husband, when the father is delivered the mother is also delivered. Consequently, there is no such thing as divorce in the Vedic literature. A wife is always trained to be chaste and faithful to her husband, for this helps her achieve deliverance from any abominable material condition. This verse clearly says, putro nayati naradeva yama-kṣayāt: "The son saves his father from the custody of Yamarāja." It never says, putro nayati mātaram: "The son saves his mother." The seed-giving father is delivered, not the storekeeper mother. Consequently, husband and wife should not separate under any condition, for if they have a child whom they raise to be a Vaiṣṇava, he can save both the father and mother from the custody of Yamarāja and punishment in hellish life.
TEXT 23
pitary uparate so 'pi
cakravartī mahā-yaśāḥ
mahimā gīyate tasya
harer aṁśa-bhuvo bhuvi
SYNONYMS
pitari-after his father; uparate-passed away; saḥ-the King's son; api-also; cakravartī-the emperor; mahā-yaśāḥ-very famous; mahimā-glories; gīyate-are glorified; tasya-his; hareḥ-of the Supreme Personality of Godhead; aṁśa-bhuvaḥ-a partial representation; bhuvi-upon this earth.
Śukadeva Gosvāmī said: When Mahārāja Duṣmanta passed away from this earth, his son became the emperor of the world, the proprietor of the seven islands. He is referred to as a partial representation of the Supreme Personality of Godhead in this world.
In Bhagavad-gītā (10.41) it is said:
yad yad vibhūtimat sattvaṁ
śrīmad ūrjitam eva vā
tat tad evāvagaccha tvaṁ
mama tejo 'ṁśa-sambhavam
Anyone extraordinarily powerful must be considered a partial representation of the opulence of the Supreme Godhead. Therefore when the son of Mahārāja Duṣmanta became the emperor of the entire world, he was celebrated in this way.
TEXTS 24–26
cakraṁ dakṣiṇa-haste 'sya
padma-kośo 'sya pādayoḥ
īje mahābhiṣekeṇa
so 'bhiṣikto 'dhirāḍ vibhuḥ
pañca-pañcāśatā medhyair
gaṅgāyām anu vājibhiḥ
māmateyaṁ purodhāya
yamunām anu ca prabhuḥ
aṣṭa-saptati-medhyāśvān
babandha pradadad vasu
bharatasya hi dauṣmanter
agniḥ sācī-guṇe citaḥ
sahasraṁ badvaśo yasmin
brāhmaṇā gā vibhejire
SYNONYMS
cakram-the mark of Kṛṣṇa's disc; dakṣiṇa-haste-on the palm of the right hand; asya-of him (Bharata); padma-kośaḥ-the mark of the whorl of a lotus; asya-of him; pādayoḥ-on the soles of the feet; īje-worshiped the Supreme Personality of Godhead; mahā-abhiṣekeṇa-by a grand Vedic ritualistic ceremony; saḥ-he (Mahārāja Bharata); abhiṣiktaḥ-being promoted; adhirāṭ-to the topmost position of a ruler; vibhuḥ-the master of everything; pañca-pañcāśatā-fifty-five; medhyaiḥ-fit for sacrifices; gaṅgāyām anu-from the mouth of the Ganges to the source; vājibhiḥ-with horses; māmateyam-the great sage Bhṛgu; purodhāya-making him the great priest; yamunām-on the bank of the Yamunā; anu-in regular order; ca-also; prabhuḥ-the supreme master, Mahārāja Bharata; aṣṭa-saptati-seventy-eight; medhya-aśvān-horses fit for sacrifice; babandha-he bound; pradadat-gave in charity; vasu-riches; bharatasya-of Mahārāja Bharata; hi-indeed; dauṣmanteḥ-the son of Mahārāja Duṣmanta; agniḥ-the sacrificial fire; sācī-guṇe-on an excellent site; citaḥ-established; sahasram-thousands; badvaśaḥ-by the number of one badva (one badva equals 13,084); yasmin-in which sacrifices; brāhmaṇāḥ-all the brāhmaṇas present; gāḥ-the cows; vibhejire-received their respective share.
Mahārāja Bharata, the son of Duṣmanta, had the mark of Lord Kṛṣṇa's disc on the palm of his right hand, and he had the mark of a lotus whorl on the soles of his feet. By worshiping the Supreme Personality of Godhead with a grand ritualistic ceremony, he became the emperor and master of the entire world. Then, under the priesthood of Māmateya, Bhṛgu Muni, he performed fifty-five horse sacrifices on the bank of the Ganges, beginning from its mouth and ending at its source, and seventy-eight horse sacrifices on the bank of the Yamunā, beginning from the confluence at Prayāga and ending at the source. He established the sacrificial fire on an excellent site, and he distributed great wealth to the brāhmaṇas. Indeed, he distributed so many cows that each of thousands of brāhmaṇas had one badva [13,084] as his share.
As indicated here by the words dauṣmanter agniḥ sācī-guṇe citaḥ, Bharata, the son of Mahārāja Duṣmanta, arranged for many ritualistic ceremonies all over the world, especially all over India on the banks of the Ganges and Yamunā, from the mouth to the source, and all such sacrifices were performed in very distinguished places. As stated in Bhagavad-gītā (3.9), yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ: "Work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to this material world." Everyone should engage in the performance of yajña, and the sacrificial fire should be ignited everywhere, the entire purpose being to make people happy, prosperous and progressive in spiritual life. Of course, these things were possible before the beginning of Kali-yuga because there were qualified brāhmaṇas who could perform such yajñas. For the present, however, the Brahma-vaivarta Purāṇa enjoins:
aśvamedhaṁ gavālambhaṁ
sannyāsaṁ pala-paitṛkam
devareṇa sutotpattiṁ
kalau pañca vivarjayet
[Cc. Ādi 17.164]
"In this age of Kali, five acts are forbidden: offering a horse in sacrifice, offering a cow in sacrifice, accepting the order of sannyāsa, offering oblations of flesh to the forefathers, and begetting children in the wife of one's brother." In this age, such yajñas as the aśvamedha-yajña and gomedha-yajña are impossible to perform because there are neither sufficient riches nor qualified brāhmaṇas. This verse says, māmateyaṁ purodhāya: Mahārāja Bharata engaged the son of Mamatā, Bhṛgu Muni, to take charge of performing this yajña. Now, however, such brāhmaṇas are impossible to find. Therefore the śāstras recommend, yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ: those who are intelligent should perform the saṅkīrtana-yajña inaugurated by Lord Śrī Caitanya Mahāprabhu.
kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ
saṅgopāṅgāstra-pārṣadam
yajñaiḥ saṅkīrtana-prāyair
yajanti hi sumedhasaḥ
"In this age of Kali, people endowed with sufficient intelligence will worship the Lord, who is accompanied by His associates, by performance of saṅkīrtana-yajña." (Bhāg. 11.5.32) Yajña must be performed, for otherwise people will be entangled in sinful activities and will suffer immensely. Therefore the Kṛṣṇa consciousness movement has taken charge of introducing the chanting of Hare Kṛṣṇa all over the world. This Hare Kṛṣṇa movement is also yajña, but without the difficulties involved in securing paraphernalia and qualified brāhmaṇas. This congregational chanting can be performed anywhere and everywhere. If people somehow or other assemble together and are induced to chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, all the purposes of yajña will be fulfilled. The first purpose is that there must be sufficient rain, for without rain there cannot be any produce (annād bhavanti bhūtāni parjanyād anna-sambhavaḥ). All our necessities can be produced simply by rainfall (kāmaṁ vavarṣa parjanyaḥ [SB 1.10.4]), and the earth is the original source of all necessities (sarva-kāma-dughā mahī). In conclusion, therefore, in this age of Kali people all over the world should refrain from the four principles of sinful life-illicit sex, meat-eating, intoxication and gambling-and in a pure state of existence should perform the simple yajña of chanting the Hare Kṛṣṇa mahā-mantra. Then the earth will certainly produce all the necessities for life, and people will be happy economically, politically, socially, religiously and culturally. Everything will be in proper order.
TEXT 27
trayas-triṁśac-chataṁ hy aśvān
baddhvā vismāpayan nṛpān
dauṣmantir atyagān māyāṁ
devānāṁ gurum āyayau
SYNONYMS
trayaḥ-three; triṁśat-thirty; śatam-hundred; hi-indeed; aśvān-horses; baddhvā-arresting in the yajña; vismāpayan-astonishing; nṛpān-all other kings; dauṣmantiḥ-the son of Mahārāja Duṣmanta; atyagāt-surpassed; māyām-material opulences; devānām-of the demigods; gurum-the supreme spiritual master; āyayau-achieved.
Bharata, the son of Mahārāja Duṣmanta, bound thirty-three hundred horses for those sacrifices, and thus he astonished all other kings. He surpassed even the opulence of the demigods, for he achieved the supreme spiritual master, Hari.
One who achieves the lotus feet of the Supreme Personality of Godhead certainly surpasses all material wealth, even that of the demigods in the heavenly planets. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ. The achievement of the lotus feet of the Supreme Personality of Godhead is the most exalted achievement in life.
TEXT 28
mṛgāñ chukla-dataḥ kṛṣṇān
hiraṇyena parīvṛtān
adāt karmaṇi maṣṇāre
niyutāni caturdaśa
SYNONYMS
mṛgān-first-class elephants; śukla-dataḥ-with very white tusks; kṛṣṇān-with black bodies; hiraṇyena-with gold ornaments; parīvṛtān-completely covered; adāt-give in charity; karmaṇi-in the sacrifice; maṣṇāre-by the name Maṣṇāra, or in the place known as Maṣṇāra; niyutāni-lakhs (one lakh equals one hundred thousand); caturdaśa-fourteen.
When Mahārāja Bharata performed the sacrifice known as Maṣṇāra [or a sacrifice in the place known as Maṣṇāra], he gave in charity fourteen lakhs of excellent elephants with white tusks and black bodies, completely covered with golden ornaments.
TEXT 29
bharatasya mahat karma
na pūrve nāpare nṛpāḥ
naivāpur naiva prāpsyanti
bāhubhyāṁ tridivaṁ yathā
SYNONYMS
bharatasya-of Mahārāja Bharata, the son of Mahārāja Duṣmanta; mahat-very great, exalted; karma-activities; na-neither; pūrve-previously; na-nor; apare-after his time; nṛpāḥ-kings as a class; na-neither; eva-certainly; āpuḥ-attained; na-nor; eva-certainly; prāpsyanti-will get; bāhubhyām-by the strength of his arms; tri-divam-the heavenly planets; yathā-as.
As one cannot approach the heavenly planets simply by the strength of his arms (for who can touch the heavenly planets with his hands?), one cannot imitate the wonderful activities of Mahārāja Bharata. No one could perform such activities in the past, nor will anyone be able to do so in the future.
TEXT 30
kirāta-hūṇān yavanān
pauṇḍrān kaṅkān khaśāñ chakān
abrahmaṇya-nṛpāṁś cāhan
mlecchān dig-vijaye 'khilān
SYNONYMS
kirāta-the black people called Kirātas (mostly the Africans); hūṇān-the Huns, the tribes from the far north; yavanān-the meat-eaters; pauṇḍrān-the Pauṇḍras; kaṅkān-the Kaṅkas; khaśān-the Mongolians; śakān-the Śakas; abrahmaṇya-against the brahminical culture; nṛpān-kings; ca-and; ahan-he killed; mlecchān-such atheists, who had no respect for Vedic civilization; dik-vijaye-while conquering all directions; akhilān-all of them.
When Mahārāja Bharata was on tour, he defeated or killed all the Kirātas, Hūṇas, Yavanas, Pauṇḍras, Kaṅkas, Khaśas, Śakas and the kings who were opposed to the Vedic principles of brahminical culture.
TEXT 31
jitvā purāsurā devān
ye rasaukāṁsi bhejire
deva-striyo rasāṁ nītāḥ
prāṇibhiḥ punar āharat
SYNONYMS
jitvā-conquering; purā-formerly; asurāḥ-the demons; devān-the demigods; ye-all who; rasa-okāṁsi-in the lower planetary system known as Rasātala; bhejire-took shelter; deva-striyaḥ-the wives and daughters of the demigods; rasām-in the lower planetary system; nītāḥ-were brought; prāṇibhiḥ-with their own dear associates; punaḥ-again; āharat-brought back to their original places.
Formerly, after conquering the demigods, all the demons had taken shelter in the lower planetary system known as Rasātala and had brought all the wives and daughters of the demigods there also. Mahārāja Bharata, however, rescued all those women, along with their associates, from the clutches of the demons, and he returned them to the demigods.
TEXT 32
sarvān kāmān duduhatuḥ
prajānāṁ tasya rodasī
samās tri-ṇava-sāhasrīr
dikṣu cakram avartayat
SYNONYMS
sarvān kāmān-all necessities or desirable things; duduhatuḥ-fulfilled; prajānām-of the subjects; tasya-his; rodasī-this earth and the heavenly planets; samāḥ-years; tri-nava-sāhasrīḥ-three times nine thousand (that is, twenty-seven thousand); dikṣu-in all directions; cakram-soldiers or orders; avartayat-circulated.
Mahārāja Bharata provided all necessities for his subjects, both on this earth and in the heavenly planets, for twenty-seven thousand years. He circulated his orders and distributed his soldiers in all directions.
TEXT 33
sa saṁrāḍ loka-pālākhyam
aiśvaryam adhirāṭ śriyam
cakraṁ cāskhalitaṁ prāṇān
mṛṣety upararāma ha
SYNONYMS
saḥ-he (Mahārāja Bharata); saṁrāṭ-the emperor; loka-pāla-ākhyam-known as the ruler of all the lokas, or planets; aiśvaryam-such opulences; adhirāṭ-thoroughly in power; śriyam-kingdom; cakram-soldiers or orders; ca-and; askhalitam-without failure; prāṇān-life or sons and family; mṛṣā-all false; iti-thus; upararāma-ceased to enjoy; ha-in the past.
As the ruler of the entire universe, Emperor Bharata had the opulences of a great kingdom and unconquerable soldiers. His sons and family had seemed to him to be his entire life. But finally he thought of all this as an impediment to spiritual advancement, and therefore he ceased from enjoying it.
Mahārāja Bharata had incomparable opulence in sovereignty, soldiers, sons, daughters and everything for material enjoyment, but when he realized that all such material opulences were useless for spiritual advancement, he retired from material enjoyment. The Vedic civilization enjoins that after a certain age, following in the footsteps of Mahārāja Bharata, one should cease to enjoy material opulences and should take the order of vānaprastha.
TEXT 34
tasyāsan nṛpa vaidarbhyaḥ
patnyas tisraḥ susammatāḥ
jaghnus tyāga-bhayāt putrān
nānurūpā itīrite
SYNONYMS
tasya-of him (Mahārāja Bharata); āsan-there were; nṛpa-O King (Mahārāja Parīkṣit); vaidarbhyaḥ-daughters of Vidarbha; patnyaḥ-wives; tisraḥ-three; su-sammatāḥ-very pleasing and suitable; jaghnuḥ-killed; tyāga-bhayāt-fearing rejection; putrān-their sons; na anurūpāḥ-not exactly like the father; iti-like this; īrite-considering.
O King Parīkṣit, Mahārāja Bharata had three pleasing wives, who were daughters of the King of Vidarbha. When all three of them bore children who did not resemble the King, these wives thought that he would consider them unfaithful queens and reject them, and therefore they killed their own sons.
TEXT 35
tasyaivaṁ vitathe vaṁśe
tad-arthaṁ yajataḥ sutam
marut-stomena maruto
bharadvājam upādaduḥ
SYNONYMS
tasya-his (Mahārāja Bharata's); evam-thus; vitathe-being baffled; vaṁśe-in generating progeny; tat-artham-to get sons; yajataḥ-performing sacrifices; sutam-a son; marut-stomena-by performing a marut-stoma sacrifice; marutaḥ-the demigods named the Maruts; bharadvājam-Bharadvāja; upādaduḥ-presented.
The King, his attempt for progeny frustrated in this way, performed a sacrifice named marut-stoma to get a son. The demigods known as the Maruts, being fully satisfied with him, then presented him a son named Bharadvāja.
TEXT 36
antarvatnyāṁ bhrātṛ-patnyāṁ
maithunāya bṛhaspatiḥ
pravṛtto vārito garbhaṁ
śaptvā vīryam upāsṛjat
SYNONYMS
antaḥ-vatnyām-pregnant; bhrātṛ-patnyām-with the brother's wife; maithunāya-desiring sexual enjoyment; bṛhaspatiḥ-the demigod named Bṛhaspati; pravṛttaḥ-so inclined; vāritaḥ-when forbidden to do so; garbham-the son within the abdomen; śaptvā-by cursing; vīryam-semen; upāsṛjat-discharged.
When the demigod named Bṛhaspati was attracted by his brother's wife, Mamatā, who at that time was pregnant, he desired to have sexual relations with her. The son within her womb forbid this, but Bṛhaspati cursed him and forcibly discharged semen into the womb of Mamatā.
The sex impulse is so strong in this material world that even Bṛhaspati, who is supposed to be the priest of the demigods and a very learned scholar, wanted to have a sexual relationship with his brother's pregnant wife. This can happen even in the society of the higher demigods, so what to speak of human society? The sex impulse is so strong that it can agitate even a learned personality like Bṛhaspati.
TEXT 37
taṁ tyaktu-kāmāṁ mamatāṁ
bhartus tyāga-viśaṅkitām
nāma-nirvācanaṁ tasya
ślokam enaṁ surā jaguḥ
SYNONYMS
tam-that newly born baby; tyaktu-kāmām-who was trying to avoid; mamatām-unto Mamatā; bhartuḥ tyāga-viśaṅkitām-very much afraid of being forsaken by her husband because of giving birth to an illegitimate son; nāma-nirvācanam-a name-giving ceremony, or nāma-karaṇa; tasya-to the child; ślokam-verse; enam-this; surāḥ-the demigods; jaguḥ-enunciated.
Mamatā very much feared being forsaken by her husband for giving birth to an illegitimate son, and therefore she considered giving up the child. But then the demigods solved the problem by enunciating a name for the child.
According to Vedic scripture, whenever a child is born there are some ceremonies known as jāta-karma and nāma-karaṇa, in which learned brāhmaṇas, immediately after the birth of the child, make a horoscope according to astrological calculations. But the child to which Mamatā gave birth was begotten by Bṛhaspati irreligiously, for although Mamatā was the wife of Utathya, Bṛhaspati made her pregnant by force. Therefore Bṛhaspati became bhartā. According to Vedic culture, a wife is considered the property of her husband, and a son born by illicit sex is called dvāja. The common word still current in Hindu society for such a son is doglā, which refers to a son not begotten by the husband of his mother. In such a situation, it is difficult to give the child a name according to proper regulative principles. Mamatā, therefore, was perplexed, but the demigods gave the child the appropriate name Bharadvāja, which indicated that the child born illegitimately should be maintained by both Mamatā and Bṛhaspati.
TEXT 38
mūḍhe bhara dvājam imaṁ
bhara dvājaṁ bṛhaspate
yātau yad uktvā pitarau
bharadvājas tatas tv ayam
SYNONYMS
mūḍhe-O foolish woman; bhara-just maintain; dvājam-although born by an illicit connection between two; imam-this child; bhara-maintain; dvājam-although born by an illicit connection between two; bṛhaspate-O Bṛhaspati; yātau-left; yat-because; uktvā-having said; pitarau-both the father and mother; bharadvājaḥ-by the name Bharadvāja; tataḥ-thereafter; tu-indeed; ayam-this child.
Bṛhaspati said to Mamatā, "You foolish woman, although this child was born from the wife of one man through the semen discharged by another, you should maintain him." Upon hearing this, Mamatā replied, "O Bṛhaspati, you maintain him!" After speaking in this way, Bṛhaspati and Mamatā both left. Thus the child was known as Bharadvāja.
TEXT 39
codyamānā surair evaṁ
matvā vitatham ātmajam
vyasṛjan maruto 'bibhran
datto 'yaṁ vitathe 'nvaye
SYNONYMS
codyamānā-although Mamatā was encouraged (to maintain the child); suraiḥ-by the demigods; evam-in this way; matvā-considering; vitatham-purposeless; ātmajam-her own child; vyasṛjat-rejected; marutaḥ-the demigods known as the Maruts; abibhran-maintained (the child); dattaḥ-the same child was given; ayam-this; vitathe-was disappointed; anvaye-when the dynasty of Mahārāja Bharata.
Although encouraged by the demigods to maintain the child, Mamatā considered him useless because of his illicit birth, and therefore she left him. Consequently, the demigods known as the Maruts maintained the child, and when Mahārāja Bharata was disappointed for want of a child, this child was given to him as his son.
From this verse it is understood that those who are rejected from the higher planetary system are given a chance to take birth in the most exalted families on this planet earth.
Thus end the Bhaktivedanta purports of the Ninth Canto, Twentieth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Dynasty of Pūru."
Chapter Twenty-one
The Dynasty of Bharata
This Twenty-first Chapter describes the dynasty born from Mahārāja Bharata, the son of Mahārāja Duṣmanta, and it also describes the glories of Rantideva, Ajamīḍha and others.
The son of Bharadvāja was Manyu, and Manyu's sons were Bṛhatkṣatra, Jaya, Mahāvīrya, Nara and Garga. Of these five, Nara had a son named Saṅkṛti, who had two sons, named Guru and Rantideva. As an exalted devotee, Rantideva saw every living entity in relationship with the Supreme Personality of Godhead, and therefore he completely engaged his mind, his words and his very self in the service of the Supreme Lord and His devotees. Rantideva was so exalted that he would sometimes give away his own food in charity, and he and his family would fast. Once, after Rantideva spent forty-eight days fasting, not even drinking water, excellent food made with ghee was brought to him, but when he was about to eat it a brāhmaṇa guest appeared. Rantideva, therefore, did not eat the food, but instead immediately offered a portion of it to the brāhmaṇa. When the brāhmaṇa left and Rantideva was just about to eat the remnants of the food, a śūdra appeared. Rantideva therefore divided the remnants between the śūdra and himself. Again, when he was just about to eat the remnants of the food, another guest appeared. Rantideva therefore gave the rest of the food to the new guest and was about to content himself with drinking the water to quench his thirst, but this also was precluded, for a thirsty guest came and Rantideva gave him the water. This was all ordained by the Supreme Personality of Godhead just to glorify His devotee and show how tolerant a devotee is in rendering service to the Lord. The Supreme Personality of Godhead, being extremely pleased with Rantideva, entrusted him with very confidential service. The special power to render the most confidential service is entrusted by the Supreme Personality of Godhead to a pure devotee, not to ordinary devotees.
Garga, the son of Bharadvāja, had a son named Śini, and Śini's son was Gārgya. Although Gārgya was a kṣatriya by birth, his sons became brāhmaṇas. The son of Mahāvīrya was Duritakṣaya, whose sons were of a kṣatriya king, they also achieved the position of brāhmaṇas. The son of Bṛhatkṣatra constructed the city of Hastināpura and was known as Hastī. His sons were Ajamīḍha, Dvimīḍha and Purumīḍha.
From Ajamīḍha came Priyamedha and other brāhmaṇas and also a son named Bṛhadiṣu. The sons, grandsons and further descendants of Bṛhadiṣu were Bṛhaddhanu, Bṛhatkāya, Jayadratha, Viśada and Syenajit. From Syenajit came four sons-Rucirāśva, Dṛḍhahanu, Kāśya and Vatsa. From Rucirāśva came a son named Pāra, whose sons were Pṛthusena and Nīpa, and from Nīpa came one hundred sons. Another son of Nīpa was Brahmadatta. From Brahmadatta came Viṣvaksena; from Viṣvaksena, Udaksena; and from Udaksena, Bhallāṭa.
The son of Dvimīḍha was Yavīnara, and from Yavīnara came many sons and grandsons, such as Kṛtimān, Satyadhṛti, Dṛḍhanemi, Supārśva, Sumati, Sannatimān, Kṛtī, Nīpa, Udgrāyudha, Kṣemya, Suvīra, Ripuñjaya and Bahuratha. Purumīḍha had no sons, but Ajamīḍha, in addition to his other sons, had a son named Nīla, whose son was Śānti. The descendants of Śānti were Suśānti, Puruja, Arka and Bharmyāśva. Bharmyāśva had five sons, one of whom, Mudgala, begot a dynasty of brāhmaṇas. Mudgala had twins-a son, Divodāsa, and a daughter, Ahalyā. From Ahalyā, by her husband, Gautama, Śatānanda was born. The son of Śatānanda was Satyadhṛti, and his son was Śaradvān. Śaradvān's son was known as Kṛpa, and Śaradvān's daughter, known as Kṛpī, became the wife of Droṇācārya.
TEXT 1
śrī-śuka uvāca
vitathasya sutān manyor
bṛhatkṣatro jayas tataḥ
mahāvīryo naro gargaḥ
saṅkṛtis tu narātmajaḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; vitathasya-of Vitatha (Bharadvāja), who was accepted in the family of Mahārāja Bharata under special circumstances of disappointment; sutāt-from the son; manyoḥ-named Manyu; bṛhatkṣatraḥ-Bṛhatkṣatra; jayaḥ-Jaya; tataḥ-from him; mahāvīryaḥ-Mahāvīrya; naraḥ-Nara; gargaḥ-Garga; saṅkṛtiḥ-Saṅkṛti; tu-certainly; nara-ātmajaḥ-the son of Nara.
Śukadeva Gosvāmī said: Because Bharadvāja was delivered by the Marut demigods, he was known as Vitatha. The son of Vitatha was Manyu, and from Manyu came five sons-Bṛhatkṣatra, Jaya, Mahāvīrya, Nara and Garga. Of these five, the one known as Nara had a son named Saṅkṛti.
TEXT 2
guruś ca rantidevaś ca
saṅkṛteḥ pāṇḍu-nandana
rantidevasya mahimā
ihāmutra ca gīyate
SYNONYMS
guruḥ-a son named Guru; ca-and; rantidevaḥ ca-and a son named Rantideva; saṅkṛteḥ-from Saṅkṛti; pāṇḍu-nandana-O Mahārāja Parīkṣit, descendant of Pāṇḍu; rantidevasya-of Rantideva; mahimā-the glories; iha-in this world; amutra-and in the next world; ca-also; gīyate-are glorified.
O Mahārāja Parīkṣit, descendant of Pāṇḍu, Saṅkṛti had two sons, named Guru and Rantideva. Rantideva is famous in both this world and the next, for he is glorified not only in human society but also in the society of the demigods.
TEXTS 3–5
viyad-vittasya dadato
labdhaṁ labdhaṁ bubhukṣataḥ
niṣkiñcanasya dhīrasya
sakuṭumbasya sīdataḥ
vyatīyur aṣṭa-catvāriṁśad
ahāny apibataḥ kila
ghṛta-pāyasa-saṁyāvaṁ
toyaṁ prātar upasthitam
kṛcchra-prāpta-kuṭumbasya
kṣut-tṛḍbhyāṁ jāta-vepathoḥ
atithir brāhmaṇaḥ kāle
bhoktu-kāmasya cāgamat
SYNONYMS
viyat-vittasya-of Rantideva, who received things sent by providence, just as the cātaka bird receives water from the sky; dadataḥ-who distributed to others; labdham-whatever he got; labdham-such gains; bubhukṣataḥ-he enjoyed; niṣkiñcanasya-always penniless; dhīrasya-yet very sober; sa-kuṭumbasya-even with his family members; sīdataḥ-suffering very much; vyatīyuḥ-passed by; aṣṭa-catvāriṁśat-forty-eight; ahāni-days; apibataḥ-without even drinking water; kila-indeed; ghṛta-pāyasa-food prepared with ghee and milk; saṁyāvam-varieties of food grains; toyam-water; prātaḥ-in the morning; upasthitam-arrived by chance; kṛcchra-prāpta-undergoing suffering; kuṭumbasya-whose family members; kṣut-tṛḍbhyām-by thirst and hunger; jāta-became; vepathoḥ-trembling; atithiḥ-a guest; brāhmaṇaḥ-a brāhmaṇa; kāle-just at that time; bhoktu-kāmasya-of Rantideva, who desired to eat something; ca-also; āgamat-arrived there.
Rantideva never endeavored to earn anything. He would enjoy whatever he got by the arrangement of providence, but when guests came he would give them everything. Thus he underwent considerable suffering, along with the members of his family. Indeed, he and his family members shivered for want of food and water, yet Rantideva always remained sober. Once, after fasting for forty-eight days, in the morning Rantideva received some water and some foodstuffs made with milk and ghee, but when he and his family were about to eat, a brāhmaṇa guest arrived.
TEXT 6
tasmai saṁvyabhajat so 'nnam
ādṛtya śraddhayānvitaḥ
hariṁ sarvatra sampaśyan
sa bhuktvā prayayau dvijaḥ
SYNONYMS
tasmai-unto him (the brāhmaṇa); saṁvyabhajat-after dividing, gave his share; saḥ-he (Rantideva); annam-the food; ādṛtya-with great respect; śraddhayā anvitaḥ-and with faith; harim-the Supreme Lord; sarvatra-everywhere, or in the heart of every living being; sampaśyan-conceiving; saḥ-he; bhuktvā-after eating the food; prayayau-left that place; dvijaḥ-the brāhmaṇa.
Because Rantideva perceived the presence of the Supreme Godhead everywhere, and in every living entity, he received the guest with faith and respect and gave him a share of the food. The brāhmaṇa guest ate his share and then went away.
Rantideva perceived the presence of the Supreme Personality of Godhead in every living being, but he never thought that because the Supreme Lord is present in every living being, every living being must be God. Nor did he distinguish between one living being and another. He perceived the presence of the Lord both in the brāhmaṇa and in the caṇḍāla. This is the true vision of equality, as confirmed by the Lord Himself in Bhagavad-gītā (5.18):
vidyā-vinaya-sampanne
brāhmaṇe gavi hastini
śuni caiva śva-pāke ca
paṇḍitāḥ sama-darśinaḥ
"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste]." A paṇḍita, or learned person, perceives the presence of the Supreme Personality of Godhead in every living being. Therefore, although it has now become fashionable to give preference to the so-called daridra-nārāyaṇa, or "poor Nārāyaṇa," Rantideva had no reason to give preference to any one person. The idea that because Nārāyaṇa is present in the heart of one who is daridra, or poor, the poor man should be called daridra-nārāyaṇa is a wrong conception. By such logic, because the Lord is present within the hearts of the dogs and hogs, the dogs and hogs would also be Nārāyaṇa. One should not mistakenly think that Rantideva subscribed to this view. Rather, he saw everyone as part of the Supreme Personality of Godhead (hari-sambandhi-vastunaḥ). It is not that everyone is the Supreme Godhead. Such a theory, which is propounded by the Māyāvāda philosophy, is always misleading, and Rantideva would never have accepted it.
TEXT 7
athānyo bhokṣyamāṇasya
vibhaktasya mahīpateḥ
vibhaktaṁ vyabhajat tasmai
vṛṣalāya hariṁ smaran
SYNONYMS
atha-thereafter; anyaḥ-another guest; bhokṣyamāṇasya-who was just about to eat; vibhaktasya-after setting aside the share for the family; mahīpateḥ-of the King; vibhaktam-the food allotted for the family; vyabhajat-he divided and distributed; tasmai-unto him; vṛṣalāya-unto a śūdra; harim-the Supreme Personality of Godhead; smaran-remembering.
Thereafter, having divided the remaining food with his relatives, Rantideva was just about to eat his own share when a śūdra guest arrived. Seeing the śūdra in relationship with the Supreme Personality of Godhead, King Rantideva gave him also a share of the food.
Because King Rantideva saw everyone as part of the Supreme Personality of Godhead, he never distinguished between the brāhmaṇa and the śūdra, the poor and the rich. Such equal vision is called sama-darśinaḥ (paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]). One who has actually realized that the Supreme Personality of Godhead is situated in everyone's heart and that every living being is part of the Lord does not make any distinction between the brāhmaṇa and the śūdra, the poor (daridra) and the rich (dhanī). Such a person sees all living beings equally and treats them equally, without discrimination.
TEXT 8
yāte śūdre tam anyo 'gād
atithiḥ śvabhir āvṛtaḥ
rājan me dīyatām annaṁ
sagaṇāya bubhukṣate
SYNONYMS
yāte-when he went away; śūdre-the śūdra guest; tam-unto the King; anyaḥ-another; agāt-arrived there; atithiḥ-guest; śvabhiḥ āvṛtaḥ-accompanied by dogs; rājan-O King; me-unto me; dīyatām-deliver; annam-eatables; sa-gaṇāya-with my company of dogs; bubhukṣate-hankering for food.
When the śūdra went away, another guest arrived, surrounded by dogs, and said, "O King, I and my company of dogs are very hungry. Please give us something to eat."
TEXT 9
sa ādṛtyāvaśiṣṭaṁ yad
bahu-māna-puraskṛtam
tac ca dattvā namaścakre
śvabhyaḥ śva-pataye vibhuḥ
SYNONYMS
saḥ-he (King Rantideva); ādṛtya-after honoring them; avaśiṣṭam-the food that remained after the brāhmaṇa and śūdra were fed; yat-whatever there was; bahu-māna-puraskṛtam-offering him much respect; tat-that; ca-also; dattvā-giving away; namaḥ-cakre-offered obeisances; śvabhyaḥ-unto the dogs; śva-pataye-unto the master of the dogs; vibhuḥ-the all-powerful King.
With great respect, King Rantideva offered the balance of the food to the dogs and the master of the dogs, who had come as guests. The King offered them all respects and obeisances.
TEXT 10
pānīya-mātram uccheṣaṁ
tac caika-paritarpaṇam
pāsyataḥ pulkaso 'bhyāgād
apo dehy aśubhāya me
SYNONYMS
pānīya-mātram-only the drinking water; uccheṣam-what remained of the food; tat ca-that also; eka-for one; paritarpaṇam-satisfying; pāsyataḥ-when the King was about to drink; pulkasaḥ-a caṇḍāla; abhyāgāt-came there; apaḥ-water; dehi-please give; aśubhāya-although I am a lowborn caṇḍāla; me-to me.
Thereafter, only the drinking water remained, and there was only enough to satisfy one person, but when the King was just about to drink it, a caṇḍāla appeared and said, "O King, although I am lowborn, kindly give me some drinking water."
TEXT 11
tasya tāṁ karuṇāṁ vācaṁ
niśamya vipula-śramām
kṛpayā bhṛśa-santapta
idam āhāmṛtaṁ vacaḥ
SYNONYMS
tasya-of him (the caṇḍāla); tām-those; karuṇām-pitiable; vācam-words; niśamya-hearing; vipula-very much; śramām-fatigued; kṛpayā-out of compassion; bhṛśa-santaptaḥ-very much aggrieved; idam-these; āha-spoke; amṛtam-very sweet; vacaḥ-words.
Aggrieved at hearing the pitiable words of the poor fatigued caṇḍāla, Mahārāja Rantideva spoke the following nectarean words.
Mahārāja Rantideva's words were like amṛta, or nectar, and therefore, aside from rendering bodily service to an aggrieved person, by his words alone the King could save the life of anyone who might hear him.
TEXT 12
na kāmaye 'haṁ gatim īśvarāt parām
aṣṭarddhi-yuktām apunar-bhavaṁ vā
ārtiṁ prapadye 'khila-deha-bhājām
antaḥ-sthito yena bhavanty aduḥkhāḥ
SYNONYMS
na-not; kāmaye-desire; aham-I; gatim-destination; īśvarāt-from the Supreme Personality of Godhead; parām-great; aṣṭa-ṛddhi-yuktām-composed of the eight kinds of mystic perfection; apunaḥ-bhavam-cessation of repeated birth (liberation, salvation); vā-either; ārtim-sufferings; prapadye-I accept; akhila-deha-bhājām-of all living entities; antaḥ-sthitaḥ-staying among them; yena-by which; bhavanti-they become; aduḥkhāḥ-without distress.
I do not pray to the Supreme Personality of Godhead for the eight perfections of mystic yoga, nor for salvation from repeated birth and death. I want only to stay among all the living entities and suffer all distresses on their behalf, so that they may be freed from suffering.
Vāsudeva Datta made a similar statement to Śrī Caitanya Mahāprabhu, requesting the Lord to liberate all living entities in His presence. Vāsudeva Datta submitted that if they were unfit to be liberated, he himself would take all their sinful reactions and suffer personally so that the Lord might deliver them. A Vaiṣṇava is therefore described as being para-duḥkha-duḥkhī, very much aggrieved by the sufferings of others. As such, a Vaiṣṇava engages in activities for the real welfare of human society.
TEXT 13
kṣut-tṛṭ-śramo gātra-paribhramaś ca
dainyaṁ klamaḥ śoka-viṣāda-mohāḥ
sarve nivṛttāḥ kṛpaṇasya jantor
jijīviṣor jīva-jalārpaṇān me
SYNONYMS
kṣut-from hunger; tṛṭ-and thirst; śramaḥ-fatigue; gātra-paribhramaḥ-trembling of the body; ca-also; dainyam-poverty; klamaḥ-distress; śoka-lamentation; viṣāda-moroseness; mohāḥ-and bewilderment; sarve-all of them; nivṛttāḥ-finished; kṛpaṇasya-of the poor; jantoḥ-living entity (the caṇḍāla); jijīviṣoḥ-desiring to live; jīva-maintaining life; jala-water; arpaṇāt-by delivering; me-mine.
By offering my water to maintain the life of this poor caṇḍāla, who is struggling to live, I have been freed from all hunger, thirst, fatigue, trembling of the body, moroseness, distress, lamentation and illusion.
TEXT 14
iti prabhāṣya pānīyaṁ
mriyamāṇaḥ pipāsayā
pulkasāyādadād dhīro
nisarga-karuṇo nṛpaḥ
SYNONYMS
iti-thus; prabhāṣya-giving his statement; pānīyam-drinking water; mriyamāṇaḥ-although on the verge of death; pipāsayā-because of thirst; pulkasāya-unto the low-class caṇḍāla; adadāt-delivered; dhīraḥ-sober; nisarga-karuṇaḥ-by nature very kind; nṛpaḥ-the King.
Having spoken thus, King Rantideva, although on the verge of death because of thirst, gave his own portion of water to the caṇḍāla without hesitation, for the King was naturally very kind and sober.
TEXT 15
tasya tribhuvanādhīśāḥ
phaladāḥ phalam icchatām
ātmānaṁ darśayāṁ cakrur
māyā viṣṇu-vinirmitāḥ
SYNONYMS
tasya-before him (King Rantideva); tri-bhuvana-adhīśāḥ-the controllers of the three worlds (demigods like Brahmā and Śiva); phaladāḥ-who can bestow all fruitive results; phalam icchatām-of persons who desire material benefit; ātmānam-their own identities; darśayām cakruḥ-manifested; māyāḥ-the illusory energy; viṣṇu-by Lord Viṣṇu; vinirmitāḥ-created.
Demigods like Lord Brahmā and Lord Śiva, who can satisfy all materially ambitious men by giving them the rewards they desire, then manifested their own identities before King Rantideva, for it was they who had presented themselves as the brāhmaṇa, śūdra, caṇḍāla and so on.
TEXT 16
sa vai tebhyo namaskṛtya
niḥsaṅgo vigata-spṛhaḥ
vāsudeve bhagavati
bhaktyā cakre manaḥ param
SYNONYMS
saḥ-he (King Rantideva); vai-indeed; tebhyaḥ-unto Lord Brahmā, Lord Śiva and the other demigods; namaḥ-kṛtya-offering obeisances; niḥsaṅgaḥ-with no ambition to take any benefit from them; vigata-spṛhaḥ-completely free from desires for material possessions; vāsudeve-unto Lord Vāsudeva; bhagavati-the Supreme Lord; bhaktyā-by devotional service; cakre-fixed; manaḥ-the mind; param-as the ultimate goal of life.
King Rantideva had no ambition to enjoy material benefits from the demigods. He offered them obeisances, but because he was factually attached to Lord Viṣṇu, Vāsudeva, the Supreme Personality of Godhead, he fixed his mind at Lord Viṣṇu's lotus feet.
Śrīla Narottama dāsa Ṭhākura has sung:
anya devāśraya nāi, tomāre kahinu bhāi,
ei bhakti parama karaṇa
If one wants to become a pure devotee of the Supreme Lord, one should not hanker to take benedictions from the demigods. As stated in Bhagavad-gītā (7.20), kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ: those befooled by the illusion of the material energy worship gods other than the Supreme Personality of Godhead. Therefore, although Rantideva was personally able to see Lord Brahmā and Lord Śiva, he did not hanker to take material benefits from them. Rather, he fixed his mind upon Lord Vāsudeva and rendered devotional service unto Him. This is the sign of a pure devotee, whose heart is not adulterated by material desires.
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
[Madhya 19.167]
"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service."
TEXT 17
īśvarālambanaṁ cittaṁ
kurvato 'nanya-rādhasaḥ
māyā guṇa-mayī rājan
svapnavat pratyalīyata
SYNONYMS
īśvara-ālambanam-completely taking shelter at the lotus feet of the Supreme Lord; cittam-his consciousness; kurvataḥ-fixing; ananya-rādhasaḥ-for Rantideva, who was undeviating and desired nothing other than to serve the Supreme Lord; māyā-the illusory energy; guṇa-mayī-consisting of the three modes of nature; rājan-O Mahārāja Parīkṣit; svapna-vat-like a dream; pratyalīyata-merged.
O Mahārāja Parīkṣit, because King Rantideva was a pure devotee, always Kṛṣṇa conscious and free from all material desires, the Lord's illusory energy, māyā, could not exhibit herself before him. On the contrary, for him māyā entirely vanished, exactly like a dream.
As it is said:
kṛṣṇa–sūrya-sama; māyā haya andhakāra
yāhāṅ kṛṣṇa, tāhāṅ nāhi māyāra adhikāra
Just as there is no chance that darkness can exist in the sunshine, in a pure Kṛṣṇa conscious person there can be no existence of māyā. The Lord Himself says in Bhagavad-gītā (7.14):
daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te
"This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it." If one wants to be free from the influence of māyā, the illusory energy, one must become Kṛṣṇa conscious and always keep Kṛṣṇa prominent within the core of his heart. In Bhagavad-gītā (9.34) the Lord advises that one always think of Him (man-manā bhava mad-bhakto mad-yājī māṁ namaskuru). In this way, by always being Kṛṣṇa-minded or Kṛṣṇa conscious, one can surpass the influence of māyā (māyām etāṁ taranti te [Bg. 7.14]). Because Rantideva was Kṛṣṇa conscious, he was not under the influence of the illusory energy. The word svapnavat is significant in this connection. Because in the material world the mind is absorbed in materialistic activities, when one is asleep many contradictory activities appear in one's dreams. When one awakens, however, these activities automatically merge into the mind. Similarly, as long as one is under the influence of the material energy he makes many plans and schemes, but when one is Kṛṣṇa conscious such dreamlike plans automatically disappear.
TEXT 18
tat-prasaṅgānubhāvena
rantidevānuvartinaḥ
abhavan yoginaḥ sarve
nārāyaṇa-parāyaṇāḥ
SYNONYMS
tat-prasaṅga-anubhāvena-because of associating with King Rantideva (when talking with him about bhakti-yoga); rantideva-anuvartinaḥ-the followers of King Rantideva (that is, his servants, his family members, his friends and others); abhavan-became; yoginaḥ-first-class mystic yogīs, or bhakti-yogīs; sarve-all of them; nārāyaṇa-parāyaṇāḥ-devotees of the Supreme Personality of Godhead, Nārāyaṇa.
All those who followed the principles of King Rantideva were totally favored by his mercy and became pure devotees, attached to the Supreme Personality of Godhead, Nārāyaṇa. Thus they all became the best of yogis.
The best yogīs or mystics are the devotees, as confirmed by the Lord Himself in Bhagavad-gītā (6.47):
yoginām api sarveṣāṁ
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ
"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." The best yogī is he who constantly thinks of the Supreme Personality of Godhead within the core of the heart. Because Rantideva was the king, the chief executive in the state, all the residents of the state became devotees of the Supreme Personality of Godhead, Nārāyaṇa, by the king's transcendental association. This is the influence of a pure devotee. If there is one pure devotee, his association can create hundreds and thousands of pure devotees. Śrīla Bhaktivinoda Ṭhākura has said that a Vaiṣṇava is meritorious in proportion to the number of devotees he has created. A Vaiṣṇava becomes superior not simply by jugglery of words but by the number of devotees he has created for the Lord. Here the word rantidevānuvartinaḥ indicates that Rantideva's officers, friends, relatives and subjects all became first-class Vaiṣṇavas by his association. In other words, Rantideva is confirmed herein to be a first-class devotee, or mahā-bhāgavata. Mahat-sevāṁ dvāram āhur vimukteḥ: [SB 5.5.2] one should render service to such mahātmās, for then one will automatically achieve the goal of liberation. Śrīla Narottama dāsa Ṭhākura has also said, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: one cannot be liberated by his own effort, but if one becomes subordinate to a pure Vaiṣṇava, the door to liberation is open.
TEXTS 19–20
gargāc chinis tato gārgyaḥ
kṣatrād brahma hy avartata
duritakṣayo mahāvīryāt
tasya trayyāruṇiḥ kaviḥ
puṣkarāruṇir ity atra
ye brāhmaṇa-gatiṁ gatāḥ
bṛhatkṣatrasya putro 'bhūd
dhastī yad-dhastināpuram
SYNONYMS
gargāt-from Garga (another grandson of Bharadvāja); śiniḥ-a son named Śini; tataḥ-from him (Śini); gārgyaḥ-a son named Gārgya; kṣatrāt-although he was a kṣatriya; brahma-the brāhmaṇas; hi-in deed; avartata-became possible; duritakṣayaḥ-a son named Duritakṣaya; mahāvīryāt-from Mahāvīrya (another grandson of Bharadvāja); tasya-his; trayyāruṇiḥ-the son named Trayyāruṇi; kaviḥ-a son named Kavi; puṣkarāruṇiḥ-a son named Puṣkarāruṇi; iti-thus; atra-therein; ye-all of them; brāhmaṇa-gatim-the position of brāhmaṇas; gatāḥ-achieved; bṛhatkṣatrasya-of the grandson of Bharadvāja named Bṛhatkṣatra; putraḥ-the son; abhūt-became; hastī-Hastī; yat-from whom; hastināpuram-the city of Hastināpura (New Delhi) was established.
From Garga came a son named Śini, and his son was Gārgya. Although Gārgya was a kṣatriya, there came from him a generation of brahmaṇas. From Mahāvīrya came a son named Duritakṣaya, whose sons were Trayyāruṇi, Kavi and Puṣkarāruṇi. Although these sons of Duritakṣaya took birth in a dynasty of kṣatriyas, they too attained the position of brāhmaṇas. Bṛhatkṣatra had a son named Hastī, who established the city of Hastināpura [now New Delhi].
TEXT 21
ajamīḍho dvimīḍhaś ca
purumīḍhaś ca hastinaḥ
ajamīḍhasya vaṁśyāḥ syuḥ
priyamedhādayo dvijāḥ
SYNONYMS
ajamīḍhaḥ-Ajamīḍha; dvimīḍhaḥ-Dvimīḍha; ca-also; purumīḍhaḥ-Purumīḍha; ca-also; hastinaḥ-became the sons of Hastī; ajamīḍhasya-of Ajamīḍha; vaṁśyāḥ-descendants; syuḥ-are; priyamedha-ādayaḥ-headed by Priyamedha; dvijāḥ-brāhmaṇas.
From King Hastī came three sons, named Ajamīḍha, Dvimīḍha and Purumīḍha. The descendants of Ajamīḍha, headed by Priyamedha, all achieved the position of brāhmaṇas.
This verse gives evidence confirming the statement of Bhagavad-gītā that the orders of society-brāhmaṇa, kṣatriya, vaiśya and śūdra-are calculated in terms of qualities and activities (guṇa-karma-vibhāgaśaḥ). All the descendants of Ajamīḍha, who was a kṣatriya, became brāhmaṇas. This was certainly because of their qualities and activities. Similarly, sometimes the sons of brāhmaṇas or kṣatriyas become vaiśyas (brāhmaṇa-vaiśyatāṁ gatāḥ). When a kṣatriya or brāhmaṇa adopts the occupation or duty of a vaiśya (kṛṣi-go-rakṣya-vāṇijyam [Bg. 18.44]), he is certainly counted as a vaiśya. On the other hand, if one is born a vaiśya, by his activities he can become a brāhmaṇa. This is confirmed by Nārada Muni. Yasya yal-lakṣaṇaṁ proktam. The members of the varṇas, or social orders-brāhmaṇa, kṣatriya, vaiśya and śūdra-must be ascertained by their symptoms, not by birth. Birth is immaterial; quality is essential.
TEXT 22
ajamīḍhād bṛhadiṣus
tasya putro bṛhaddhanuḥ
bṛhatkāyas tatas tasya
putra āsīj jayadrathaḥ
SYNONYMS
ajamīḍhāt-from Ajamīḍha; bṛhadiṣuḥ-a son named Bṛhadiṣu; tasya-his; putraḥ-son; bṛhaddhanuḥ-Bṛhaddhanu; bṛhatkāyaḥ-Bṛhatkāya; tataḥ-thereafter; tasya-his; putraḥ-son; āsīt-was; jayadrathaḥ-Jayadratha.
From Ajamīḍha came a son named Bṛhadiṣu, from Bṛhadiṣu came a son named Bṛhaddhanu, from Bṛhaddhanu a son named Bṛhatkāya, and from Bṛhatkāya a son named Jayadratha.
TEXT 23
tat-suto viśadas tasya
syenajit samajāyata
rucirāśvo dṛḍhahanuḥ
kāśyo vatsaś ca tat-sutāḥ
SYNONYMS
tat-sutaḥ-the son of Jayadratha; viśadaḥ-Viśada; tasya-the son of Viśada; syenajit-Syenajit; samajāyata-was born; rucirāśvaḥ-Rucirāśva; dṛḍhahanuḥ-Dṛḍhahanu; kāśyaḥ-Kāśya; vatsaḥ-Vatsa; ca-also; tat-sutāḥ-sons of Syenajit.
The son of Jayadratha was Viśada, and his son was Syenajit. The sons of Syenajit were Rucirāśva, Dṛḍhahanu, Kāśya and Vatsa.
TEXT 24
rucirāśva-sutaḥ pāraḥ
pṛthusenas tad-ātmajaḥ
pārasya tanayo nīpas
tasya putra-śataṁ tv abhūt
SYNONYMS
rucirāśva-sutaḥ-the son of Rucirāśva; pāraḥ-Pāra; pṛthusenaḥ-Pṛthusena; tat-his; ātmajaḥ-son; pārasya-from Pāra; tanayaḥ-a son; nīpaḥ-Nīpa; tasya-his; putra-śatam-one hundred sons; tu-indeed; abhūt-generated.
The son of Rucirāśva was Pāra, and the sons of Pāra were Pṛthusena and Nīpa. Nīpa had one hundred sons.
TEXT 25
sa kṛtvyāṁ śuka-kanyāyāṁ
brahmadattam ajījanat
yogī sa gavi bhāryāyāṁ
viṣvaksenam adhāt sutam
SYNONYMS
saḥ-he (King Nīpa); kṛtvyām-in his wife, Kṛtvī; śuka-kanyāyām-who was the daughter of Śuka; brahmadattam-a son named Brahmadatta; ajījanat-begot; yogī-a mystic yogī; saḥ-that Brahmadatta; gavi-by the name Gau or Sarasvatī; bhāryāyām-in the womb of his wife; viṣvaksenam-Viṣvaksena; adhāt-begot; sutam-a son.
King Nīpa begot a son named Brahmadatta through the womb of his wife, Kṛtvī, who was the daughter of Śuka. And Brahmadatta, who was a great yogi, begot a son named Viṣvaksena through the womb of his wife, Sarasvatī.
The Śuka mentioned here is different from the Śukadeva Gosvāmī who spoke Śrīmad-Bhāgavatam. Śukadeva Gosvāmī, the son of Vyāsadeva, is described in great detail in the Brahma-vaivarta Purāṇa. There it is said that Vyāsadeva maintained the daughter of Jābāli as his wife and that after they performed penances together for many years, he placed his seed in her womb. The child remained in the womb of his mother for twelve years, and when the father asked the son to come out, the son replied that he would not come out unless he were completely liberated from the influence of māyā. Vyāsadeva then assured the child that he would not be influenced by māyā, but the child did not believe his father, for the father was still attached to his wife and children. Vyāsadeva then went to Dvārakā and informed the Personality of Godhead about his problem, and the Personality of Godhead, at Vyāsadeva's request, went to Vyāsadeva's cottage, where He assured the child in the womb that he would not be influenced by māyā. Thus assured, the child came out, but he immediately went away as a parivrājakācārya. When the father, very much aggrieved, began to follow his saintly boy, Śukadeva Gosvāmī, the boy created a duplicate Śukadeva, who later entered family life. Therefore, the śuka-kanyā, or daughter of Śukadeva, mentioned in this verse is the daughter of the duplicate or imitation Śukadeva. The original Śukadeva was a lifelong brahmacārī.
TEXT 26
jaigīṣavyopadeśena
yoga-tantraṁ cakāra ha
udaksenas tatas tasmād
bhallāṭo bārhadīṣavāḥ
SYNONYMS
jaigīṣavya-of the great ṛṣi named Jaigīṣavya; upadeśena-by the instruction; yoga-tantram-an elaborate description of the mystic yoga system; cakāra-compiled; ha-in the past; udaksenaḥ-Udaksena; tataḥ-from him (Viṣvaksena); tasmāt-from him (Udaksena); bhallāṭaḥ-a son named Bhallāṭa; bārhadīṣavāḥ-(all of these are known as) descendants of Bṛhadiṣu.
Following the instructions of the great sage Jaigīṣavya, Viṣvaksena compiled an elaborate description of the mystic yoga system. From Viṣvaksena, Udaksena was born, and from Udaksena, Bhallāṭa. All these sons are known as descendants of Bṛhadiṣu.
TEXT 27
yavīnaro dvimīḍhasya
kṛtimāṁs tat-sutaḥ smṛtaḥ
nāmnā satyadhṛtis tasya
dṛḍhanemiḥ supārśvakṛt
SYNONYMS
yavīnaraḥ-Yavīnara; dvimīḍhasya-the son of Dvimīḍha; kṛtimān-Kṛtimān; tat-sutaḥ-the son of Yavīnara; smṛtaḥ-is well known; nāmnā-by name; satyadhṛtiḥ-Satyadhṛti; tasya-of him (Satyadhṛti); dṛḍhanemiḥ-Dṛḍhanemi; supārśva-kṛt-the father of Supārśva.
The son of Dvimīḍha was Yavīnara, whose son was Kṛtimān. The son of Kṛtimān was well known as Satyadhṛti. From Satyadhṛti came a son named Dṛḍhanemi, who became the father of Supārśva.
TEXTS 28–29
supārśvāt sumatis tasya
putraḥ sannatimāṁs tataḥ
kṛtī hiraṇyanābhād yo
yogaṁ prāpya jagau sma ṣaṭ
saṁhitāḥ prācyasāmnāṁ vai
nīpo hy udgrāyudhas tataḥ
tasya kṣemyaḥ suvīro 'tha
suvīrasya ripuñjayaḥ
SYNONYMS
supārśvāt-from Supārśva; sumatiḥ-a son named Sumati; tasya putraḥ-his son (Sumati's son); sannatimān-Sannatimān; tataḥ-from him; kṛtī-a son named Kṛtī; hiraṇyanābhāt-from Lord Brahmā; yaḥ-he who; yogam-mystic power; prāpya-getting; jagau-taught; sma-in the past; ṣaṭ-six; saṁhitāḥ-descriptions; prācyasāmnām-of the Prācyasāma verses of the Sāma Veda; vai-indeed; nīpaḥ-Nīpa; hi-indeed; udgrāyudhaḥ-Udgrāyudha; tataḥ-from him; tasya-his; kṣemyaḥ-Kṣemya; suvīraḥ-Suvīra; atha-thereafter; suvīrasya-of Suvīra; ripuñjayaḥ-a son named Ripuñjaya.
From Supārśva came a son named Sumati, from Sumati came Sannatimān, and from Sannatimān came Kṛtī, who achieved mystic power from Brahmā and taught six saṁhitās of the Prācyasāma verses of the Sāma Veda. The son of Kṛtī was Nīpa; the son of Nīpa, Udgrāyudha; the son of Udgrāyudha, Kṣemya; the son of Kṣemya, Suvīra; and the son of Suvīra, Ripuñjaya.
TEXT 30
tato bahuratho nāma
purumīḍho 'prajo 'bhavat
nalinyām ajamīḍhasya
nīlaḥ śāntis tu tat-sutaḥ
SYNONYMS
tataḥ-from him (Ripuñjaya); bahurathaḥ-Bahuratha; nāma-named; purumīḍhaḥ-Purumīḍha, the younger brother of Dvimīḍha; aprajaḥ-sonless; abhavat-became; nalinyām-through Nalinī; ajamīḍhasya-of Ajamīḍha; nīlaḥ-Nīla; śāntiḥ-Śānti; tu-then; tat-sutaḥ-the son of Nīla.
From Ripuñjaya came a son named Bahuratha. Purumīḍha was sonless. Ajamīḍha had a son named Nīla by his wife known as Nalinī, and the son of Nīla was Śānti.
TEXTS 31–33
śānteḥ suśāntis tat-putraḥ
purujo 'rkas tato 'bhavat
bharmyāśvas tanayas tasya
pañcāsan mudgalādayaḥ
yavīnaro bṛhadviśvaḥ
kāmpillaḥ sañjayaḥ sutāḥ
bharmyāśvaḥ prāha putrā me
pañcānāṁ rakṣaṇāya hi
viṣayāṇām alam ime
iti pañcāla-saṁjñitāḥ
mudgalād brahma-nirvṛttaṁ
gotraṁ maudgalya-saṁjñitam
SYNONYMS
śānteḥ-of Śānti; suśāntiḥ-Suśānti; tat-putraḥ-his son; purujaḥ-Puruja; arkaḥ-Arka; tataḥ-from him; abhavat-generated; bharmyāśvaḥ-Bharmyāśva; tanayaḥ-son; tasya-of him; pañca-five sons; āsan-were; mudgala-ādayaḥ-headed by Mudgala; yavīnaraḥ-Yavīnara; bṛhadviśvaḥ-Bṛhadviśva; kāmpillaḥ-Kāmpilla; sañjayaḥ-Sañjaya; sutāḥ-sons; bharmyāśvaḥ-Bharmyāśva; prāha-said; putrāḥ-sons; me-my; pañcānām-of five; rakṣaṇāya-for protection; hi-indeed; viṣayāṇām-of different states; alam-competent; ime-all of them; iti-thus; pañcāla-Pañcāla; saṁjñitāḥ-designated; mudgalāt-from Mudgala; brahma-nirvṛttam-consisting of brāhmaṇas; gotram-a dynasty; maudgalya-Maudgalya; saṁjñitam-so designated.
The son of Śānti was Suśānti, the son of Suśānti was Puruja, and the son of Puruja was Arka. From Arka came Bharmyāśva, and from Bharmyāśva came five sons-Mudgala, Yavīnara, Bṛhadviśva, Kāmpilla and Sañjaya. Bharmyāśva prayed to his sons, "O my sons, please take charge of my five states, for you are quite competent to do so." Thus his five sons were known as the Pañcālas. From Mudgala came a dynasty of brāhmaṇas known as Maudgalya.
TEXT 34
mithunaṁ mudgalād bhārmyād
divodāsaḥ pumān abhūt
ahalyā kanyakā yasyāṁ
śatānandas tu gautamāt
SYNONYMS
mithunam-twins, one male and one female; mudgalāt-from Mudgala; bhārmyāt-the son of Bharmyāśva; divodāsaḥ-Divodāsa; pumān-the male one; abhūt-generated; ahalyā-Ahalyā; kanyakā-the female; yasyām-through whom; śatānandaḥ-Śatānanda; tu-indeed; gautamāt-generated by her husband, Gautama.
Mudgala, the son of Bharmyāśva, had twin children, one male and the other female. The male child was named Divodāsa, and the female child was named Ahalyā. From the womb of Ahalyā by the semen of her husband, Gautama, came a son named Śatānanda.
TEXT 35
tasya satyadhṛtiḥ putro
dhanur-veda-viśāradaḥ
śaradvāṁs tat-suto yasmād
urvaśī-darśanāt kila
śara-stambe 'patad reto
mithunaṁ tad abhūc chubham
SYNONYMS
tasya-of him (Śatānanda); satyadhṛtiḥ-Satyadhṛti; putraḥ-a son; dhanuḥ-veda-viśāradaḥ-very expert in the art of archery; śaradvān-Śaradvān; tat-sutaḥ-the son of Satyadhṛti; yasmāt-from whom; urvaśī-darśanāt-simply by seeing the celestial Urvaśī; kila-indeed; śara-stambe-on a clump of śara grass; apatat-fell; retaḥ-semen; mithunam-a male and female; tat abhūt-there were born; śubham-all-auspicious.
The son of Śatānanda was Satyadhṛti, who was expert in archery, and the son of Satyadhṛti was Śaradvān. When Śaradvān met Urvaśī, he discharged semen, which fell on a clump of śara grass. From this semen were born two all-auspicious babies, one male and the other female.
TEXT 36
tad dṛṣṭvā kṛpayāgṛhṇāc
chāntanur mṛgayāṁ caran
kṛpaḥ kumāraḥ kanyā ca
droṇa-patny abhavat kṛpī
SYNONYMS
tat-those twin male and female babies; dṛṣṭvā-seeing; kṛpayā-out of compassion; agṛhṇāt-took; śāntanuḥ-King Śāntanu; mṛgayām-while hunting in the forest; caran-wandering in that way; kṛpaḥ-Kṛpa; kumāraḥ-the male child; kanyā-the female child; ca-also; droṇa-patnī-the wife of Droṇācārya; abhavat-became; kṛpī-named Kṛpī.
While Mahārāja Śāntanu was on a hunting excursion, he saw the male and female children lying in the forest, and out of compassion he took them home. Consequently, the male child was known as Kṛpa, and the female child was named Kṛpī. Kṛpī later became the wife of Droṇācārya.
Thus end the Bhaktivedanta purports of the Ninth Canto, Twenty-first Chapter, of the Śrīmad-Bhāgavatam, entitled "The Dynasty of Bharata."
Chapter Twenty-two
The Descendants of Ajamīḍha
This chapter describes the descendants of Divodāsa. It also describes Jarāsandha, who belonged to the Ṛkṣa dynasty, as well as Duryodhana, Arjuna and others.
The son of Divodāsa was Mitrāyu, who had four sons, one after another-Cyavana, Sudāsa, Sahadeva and Somaka. Somaka had one hundred sons, of whom the youngest was Pṛṣata, from whom Drupada was born. Drupada's daughter was Draupadī, and his sons were headed by Dhṛṣṭadyumna. Dhṛṣṭadyumna's son was Dhṛṣṭaketu.
Another son of Ajamīḍha was named Ṛkṣa. From Ṛkṣa came a son named Saṁvaraṇa, and from Saṁvaraṇa came Kuru, the king of Kurukṣetra. Kuru had four sons-Parīkṣi, Sudhanu, Jahnu and Niṣadha. Among the descendants in the dynasty from Sudhanu were Suhotra, Cyavana, Kṛtī and Uparicara Vasu. The sons of Uparicara Vasu, including Bṛhadratha, Kuśāmba, Matsya, Pratyagra and Cedipa, became kings of the Cedi state. In the dynasty from Bṛhadratha came Kuśāgra, Ṛṣabha, Satyahita, Puṣpavān and Jahu, and from Bṛhadratha through the womb of another wife came Jarāsandha, who was followed by Sahadeva, Somāpi and Śrutaśravā. Parīkṣi, the son of Kuru, had no sons. Among the descendants of Jahnu were Suratha, Vidūratha, Sārvabhauma, Jayasena, Rādhika, Ayutāyu, Akrodhana, Devātithi, Ṛkṣa, Dilīpa and Pratīpa.
The sons of Pratīpa were Devāpi, Śāntanu and Bāhlīka. When Devāpi retired to the forest, his younger brother Śāntanu became the king. Although Śāntanu, being younger, was not eligible to occupy the throne, he disregarded his elder brother. Consequently, there was no rainfall for twelve years. Following the advice of the brāhmaṇas, Śāntanu was ready to return the kingdom to Devāpi, but by the intrigue of Śāntanu's minister, Devāpi became unfit to be king. Therefore Śāntanu resumed charge of the kingdom, and rain fell properly during his regime. By mystic power, Devāpi still lives in the village known as Kalāpa-grāma. In this Kali-yuga, when the descendants of Soma known as the candra-vaṁśa (the lunar dynasty) die out, Devāpi, at the beginning of Satya-yuga, will reestablish the dynasty of the moon. The wife of Śāntanu named Gaṅgā gave birth to Bhīṣma, one of the twelve authorities. Two sons named Citrāṅgada and Vicitravīrya were also born from the womb of Satyavatī by the semen of Śāntanu, and Vyāsadeva was born from Satyavatī by the semen of Parāśara, Vyāsadeva instructed the history of the Bhāgavatam to his son Śukadeva. Through the womb of the two wives and the maidservant of Vicitravīrya, Vyāsadeva begot Dhṛtarāṣṭra, Pāṇḍu and Vidura.
Dhṛtarāṣṭra had one hundred sons, headed by Duryodhana, and one daughter named Duḥśalā. Pāṇḍu had five sons, headed by Yudhiṣṭhira, and each of these five sons had one son from Draupadī. The names of these sons of Draupadī were Prativindhya, Śrutasena, Śrutakīrti, Śatānīka and Śrutakarmā. Besides these five sons, by other wives the Pāṇḍavas had many other sons, such as Devaka, Ghaṭotkaca, Sarvagata, Suhotra, Naramitra, Irāvān, Babhruvāhana and Abhimanyu. From Abhimanyu, Mahārāja Parīkṣit was born, and Mahārāja Parīkṣit had four sons-Janamejaya, Śrutasena, Bhīmasena and Ugrasena.
Next Śukadeva Gosvāmī described the future sons of the Pāṇḍu family. From Janamejaya, he said, would come a son named Śatānīka, and following in the dynasty would be Sahasrānīka, Aśvamedhaja, Asīmakṛṣṇa, Nemicakra, Citraratha, Śuciratha, Vṛṣṭimān, Suṣeṇa, Sunītha, Nṛcakṣu, Sukhīnala, Pariplava, Sunaya, Medhāvī, Nṛpañjaya, Dūrva, Timi, Bṛhadratha, Sudāsa, Śatānīka, Durdamana, Mahīnara, Daṇḍapāṇi, Nimi and Kṣemaka.
Śukadeva Gosvāmī then predicted the kings of the māgadha-vaṁśa, or Māgadha dynasty. Sahadeva, the son of Jarāsandha, would beget Mārjāri, and from him would come Śrutaśravā. Subsequently taking birth in the dynasty will be Yutāyu, Niramitra, Sunakṣatra, Bṛhatsena, Karmajit, Sutañjaya, Vipra, Śuci, Kṣema, Suvrata, Dharmasūtra, Sama, Dyumatsena, Sumati, Subala, Sunītha, Satyajit, Viśvajit and Ripuñjaya.
TEXT 1
śrī-śuka uvāca
mitrāyuś ca divodāsāc
cyavanas tat-suto nṛpa
sudāsaḥ sahadevo 'tha
somako jantu-janmakṛt
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; mitrāyuḥ-Mitrāyu; ca-and; divodāsāt-was born from Divodāsa; cyavanaḥ-Cyavana; tat-sutaḥ-the son of Mitrāyu; nṛpa-O King; sudāsaḥ-Sudāsa; sahadevaḥ-Sahadeva; atha-thereafter; somakaḥ-Somaka; jantu-janma-kṛt-the father of Jantu.
Śukadeva Gosvāmī said: O King, the son of Divodāsa was Mitrāyu, and from Mitrāyu came four sons, named Cyavana, Sudāsa, Sahadeva and Somaka. Somaka was the father of Jantu.
TEXT 2
tasya putra-śataṁ teṣāṁ
yavīyān pṛṣataḥ sutaḥ
sa tasmād drupado jajñe
sarva-sampat-samanvitaḥ
SYNONYMS
tasya-of him (Somaka); putra-śatam-one hundred sons; teṣām-of all of them; yavīyān-the youngest; pṛṣataḥ-Pṛṣata; sutaḥ-the son; saḥ-he; tasmāt-from him (Pṛṣata); drupadaḥ-Drupada; jajñe-was born; sarva-sampat-with all opulences; samanvitaḥ-decorated.
Somaka had one hundred sons, of whom the youngest was Pṛṣata. From Pṛṣata was born King Drupada, who was opulent in all supremacy.
TEXT 3
drupadād draupadī tasya
dhṛṣṭadyumnādayaḥ sutāḥ
dhṛṣṭadyumnād dhṛṣṭaketur
bhārmyāḥ pāñcālakā ime
SYNONYMS
drupadāt-from Drupada; draupadī-Draupadī, the famous wife of the Pāṇḍavas; tasya-of him (Drupada); dhṛṣṭadyumna-ādayaḥ-headed by Dhṛṣṭadyumna; sutāḥ-sons; dhṛṣṭadyumnāt-from Dhṛṣṭadyumna; dhṛṣṭaketuḥ-the son named Dhṛṣṭaketu; bhārmyāḥ-all descendants of Bharmyāśva; pāñcālakāḥ-they are known as the Pāñcālakas; ime-all of these.
From Mahārāja Drupada, Draupadī was born. Mahārāja Drupada also had many sons, headed by Dhṛṣṭadyumna. From Dhṛṣṭadyumna came a son named Dhṛṣṭaketu. All these personalities are known as descendants of Bharmyāśva or as the dynasty of Pāñcāla.
TEXTS 4–5
yo 'jamīḍha-suto hy anya
ṛkṣaḥ saṁvaraṇas tataḥ
tapatyāṁ sūrya-kanyāyāṁ
kurukṣetra-patiḥ kuruḥ
parīkṣiḥ sudhanur jahnur
niṣadhaś ca kuroḥ sutāḥ
suhotro 'bhūt sudhanuṣaś
cyavano 'tha tataḥ kṛtī
SYNONYMS
yaḥ-who; ajamīḍha-sutaḥ-was a son born from Ajamīḍha; hi-indeed; anyaḥ-another; ṛkṣaḥ-Ṛkṣa; saṁvaraṇaḥ-Saṁvaraṇa; tataḥ-from him (Ṛkṣa); tapatyām-Tapatī; sūrya-kanyāyām-in the womb of the daughter of the sun-god; kurukṣetra-patiḥ-the King of Kurukṣetra; kuruḥ-Kuru was born; parīkṣiḥ sudhanuḥ jahnuḥ niṣadhaḥ ca-Parīkṣi, Sudhanu, Jahnu and Niṣadha; kuroḥ-of Kuru; sutāḥ-the sons; suhotraḥ-Suhotra; abhūt-was born; sudhanuṣaḥ-from Sudhanu; cyavanaḥ-Cyavana; atha-from Suhotra; tataḥ-from him (Cyavana); kṛtī-a son named Kṛtī.
Another son of Ajamīḍha was known as Ṛkṣa. From Ṛkṣa came a son named Saṁvaraṇa, and from Saṁvaraṇa through the womb of his wife, Tapatī, the daughter of the sun-god, came Kuru, the King of Kurukṣetra. Kuru had four sons-Parīkṣi, Sudhanu, Jahnu and Niṣadha. From Sudhanu, Suhotra was born, and from Suhotra, Cyavana. From Cyavana, Kṛtī was born.
TEXT 6
vasus tasyoparicaro
bṛhadratha-mukhās tataḥ
kuśāmba-matsya-pratyagra-
cedipādyāś ca cedipāḥ
SYNONYMS
vasuḥ-a son named Vasu; tasya-of him (Kṛtī); uparicaraḥ-the surname of Vasu; bṛhadratha-mukhāḥ-headed by Bṛhadratha; tataḥ-from him (Vasu); kuśāmba-Kuśāmba; matsya-Matsya; pratyagra-Pratyagra; cedipa-ādyāḥ-Cedipa and others; ca-also; cedi-pāḥ-all of them became rulers of the Cedi state.
The son of Kṛtī was Uparicara Vasu, and among his sons, headed by Bṛhadratha, were Kuśāmba, Matsya, Pratyagra and Cedipa. All the sons of Uparicara Vasu became rulers of the Cedi state.
TEXT 7
bṛhadrathāt kuśāgro 'bhūd
ṛṣabhas tasya tat-sutaḥ
jajñe satyahito 'patyaṁ
puṣpavāṁs tat-suto jahuḥ
SYNONYMS
bṛhadrathāt-from Bṛhadratha; kuśāgraḥ-Kuśāgra; abhūt-a son was born; ṛṣabhaḥ-Ṛṣabha; tasya-of him (Kuśāgra); tat-sutaḥ-his (Ṛṣabha's) son; jajñe-was born; satyahitaḥ-Satyahita; apatyam-offspring; puṣpavān-Puṣpavān; tat-sutaḥ-his (Puṣpavān's) son; jahuḥ-Jahu.
From Bṛhadratha, Kuśāgra was born; from Kuśāgra, Ṛṣabha; and from Ṛṣabha, Satyahita. The son of Satyahita was Puṣpavān, and the son of Puṣpavān was Jahu.
TEXT 8
anyasyām api bhāryāyāṁ
śakale dve bṛhadrathāt
ye mātrā bahir utsṛṣṭe
jarayā cābhisandhite
jīva jīveti krīḍantyā
jarāsandho 'bhavat sutaḥ
SYNONYMS
anyasyām-in another; api-also; bhāryāyām-wife; śakale-parts; dve-two; bṛhadrathāt-from Bṛhadratha; ye-which two parts; mātrā-by the mother; bahiḥ utsṛṣṭe-because of rejection; jarayā-by the demoness named Jarā; ca-and; abhisandhite-when they were joined together; jīva jīva iti-O living entity, be alive; krīḍantyā-playing like that; jarāsandhaḥ-Jarāsandha; abhavat-was generated; sutaḥ-a son.
Through the womb of another wife, Bṛhadratha begot two halves of a son. When the mother saw those two halves she rejected them, but later a she-demon named Jarā playfully joined them and said, "Come to life, come to life!" Thus the son named Jarāsandha was born.
TEXT 9
tataś ca sahadevo 'bhūt
somāpir yac chrutaśravāḥ
parīkṣir anapatyo 'bhūt
suratho nāma jāhnavaḥ
SYNONYMS
tataḥ ca-and from him (Jarāsandha); sahadevaḥ-Sahadeva; abhūt-was born; somāpiḥ-Somāpi; yat-of him (Somāpi); śrutaśravāḥ-a son named Śrutaśravā; parīkṣiḥ-the son of Kuru named Parīkṣi; anapatyaḥ-without any son; abhūt-became; surathaḥ-Suratha; nāma-named; jāhnavaḥ-was the son of Jahnu.
From Jarāsandha came a son named Sahadeva; from Sahadeva, Somāpi; and from Somāpi, Śrutaśravā. The son of Kuru called Parīkṣi had no sons, but the son of Kuru called Jahnu had a son named Suratha.
TEXT 10
tato vidūrathas tasmāt
sārvabhaumas tato 'bhavat
jayasenas tat-tanayo
rādhiko 'to 'yutāyv abhūt
SYNONYMS
tataḥ-from him (Suratha); vidūrathaḥ-a son named Vidūratha; tasmāt-from him (Vidūratha); sārvabhaumaḥ-a son named Sārvabhauma; tataḥ-from him (Sārvabhauma); abhavat-was born; jayasenaḥ-Jayasena; tat-tanayaḥ-the son of Jayasena; rādhikaḥ-Rādhika; ataḥ-and from him (Rādhika); ayutāyuḥ-Ayutāyu; abhūt-was born.
From Suratha came a son named Vidūratha, from whom Sārvabhauma was born. From Sārvabhauma came Jayasena; from Jayasena, Rādhika; and from Rādhika, Ayutāyu.
TEXT 11
tataś cākrodhanas tasmād
devātithir amuṣya ca
ṛkṣas tasya dilīpo 'bhūt
pratīpas tasya cātmajaḥ
SYNONYMS
tataḥ-from him (Ayutāyu); ca-and; akrodhanaḥ-a son named Akrodhana; tasmāt-from him (Akrodhana); devātithiḥ-a son named Devātithi; amuṣya-of him (Devātithi); ca-also; ṛkṣaḥ-Ṛkṣa; tasya-of him (Ṛkṣa); dilīpaḥ-a son named Dilīpa; abhūt-was born; pratīpaḥ-Pratīpa; tasya-of him (Dilīpa); ca-and; ātma-jaḥ-the son.
From Ayutāyu came a son named Akrodhana, and his son was Devātithi. The son of Devātithi was Ṛkṣa, the son of Ṛkṣa was Dilīpa, and the son of Dilīpa was Pratīpa.
TEXTS 12–13
devāpiḥ śāntanus tasya
bāhlīka iti cātmajāḥ
pitṛ-rājyaṁ parityajya
devāpis tu vanaṁ gataḥ
abhavac chāntanū rājā
prāṅ mahābhiṣa-saṁjñitaḥ
yaṁ yaṁ karābhyāṁ spṛśati
jīrṇaṁ yauvanam eti saḥ
SYNONYMS
devāpiḥ-Devāpi; śāntanuḥ-Śāntanu; tasya-of him (Pratīpa); bāhlīkaḥ-Bāhlīka; iti-thus; ca-also; ātma-jāḥ-the sons; pitṛ-rājyam-the father's property, the kingdom; parityajya-rejecting; devāpiḥ-Devāpi, the eldest; tu-indeed; vanam-to the forest; gataḥ-left; abhavat-was; śāntanuḥ-Śāntanu; rājā-the king; prāk-before; mahābhiṣa-Mahābhiṣa; saṁjñitaḥ-most celebrated; yam yam-whomever; karābhyām-with his hands; spṛśati-touched; jīrṇam-although very old; yauvanam-youth; eti-attained; saḥ-he.
The sons of Pratīpa were Devāpi, Śāntanu and Bāhlīka. Devāpi left the kingdom of his father and went to the forest, and therefore Śāntanu became the king. Śāntanu, who in his previous birth was known as Mahābhiṣa, had the ability to transform anyone from old age to youth simply by touching that person with his hands.
TEXTS 14–15
śāntim āpnoti caivāgryāṁ
karmaṇā tena śāntanuḥ
samā dvādaśa tad-rājye
na vavarṣa yadā vibhuḥ
śāntanur brāhmaṇair uktaḥ
parivettāyam agrabhuk
rājyaṁ dehy agrajāyāśu
pura-rāṣṭra-vivṛddhaye
SYNONYMS
śāntim-youthfulness for sense gratification; āpnoti-one gets; ca-also; eva-indeed; agryām-principally; karmaṇā-by the touch of his hand; tena-because of this; śāntanuḥ-known as Śāntanu; samāḥ-years; dvādaśa-twelve; tat-rājye-in his kingdom; na-not; vavarṣa-sent rain; yadā-when; vibhuḥ-the controller of the rain, namely the King of heaven, Indra; śāntanuḥ-Śāntanu; brāhmaṇaiḥ-by the learned brāhmaṇas; uktaḥ-when advised; parivettā-faulty because of being a usurper; ayam-this; agra-bhuk-enjoying in spite of your elder brother's being present; rājyam-the kingdom; dehi-give; agrajāya-to your elder brother; āśu-immediately; pura-rāṣṭra-of your home and the kingdom; vivṛddhaye-for elevation.
Because the King was able to make everyone happy for sense gratification, primarily by the touch of his hand, his name was Śāntanu. Once, when there was no rainfall in the kingdom for twelve years and the King consulted his learned brahminical advisors, they said, "You are faulty for enjoying the property of your elder brother. For the elevation of your kingdom and home, you should return the kingdom to him."
One cannot enjoy sovereignty or perform an agnihotra-yajña in the presence of one's elder brother, or else one becomes a usurper, known as parivettā.
TEXTS 16–17
evam ukto dvijair jyeṣṭhaṁ
chandayām āsa so 'bravīt
tan-mantri-prahitair viprair
vedād vibhraṁśito girā
veda-vādātivādān vai
tadā devo vavarṣa ha
devāpir yogam āsthāya
kalāpa-grāmam āśritaḥ
SYNONYMS
evam-thus (as above mentioned); uktaḥ-being advised; dvijaiḥ-by the brāhmaṇas; jyeṣṭham-unto his eldest brother, Devāpi; chandayām āsa-requested to take charge of the kingdom; saḥ-he (Devāpi); abravīt-said; tat-mantri-by Śāntanu's minister; prahitaiḥ-instigated; vipraiḥ-by the brāhmaṇas; vedāt-from the principles of the Vedas; vibhraṁśitaḥ-fallen; girā-by such words; veda-vāda-ativādān-words blaspheming the Vedic injunctions; vai-indeed; tadā-at that time; devaḥ-the demigod; vavarṣa-showered rains; ha-in the past; devāpiḥ-Devāpi; yogam āsthāya-accepting the process of mystic yoga; kalāpa-grāmam-the village known as Kalāpa; āśritaḥ-took shelter of (and is living in even now).
When the brāhmaṇas said this, Mahārāja Śāntanu went to the forest and requested his elder brother Devāpi to take charge of the kingdom, for it is the duty of a king to maintain his subjects. Previously, however, Śāntanu's minister Aśvavāra had instigated some brāhmaṇas to induce Devāpi to transgress the injunctions of the Vedas and thus make himself unfit for the post of ruler. The brāhmaṇas deviated Devāpi from the path of the Vedic principles, and therefore when asked by Śāntanu he did not agree to accept the post of ruler. On the contrary, he blasphemed the Vedic principles and therefore became fallen. Under the circumstances, Śāntanu again became the king, and Indra, being pleased, showered rains. Devāpi later took to the path of mystic yoga to control his mind and senses and went to the village named Kalāpagrāma, where he is still living.
TEXTS 18–19
soma-vaṁśe kalau naṣṭe
kṛtādau sthāpayiṣyati
bāhlīkāt somadatto 'bhūd
bhūrir bhūriśravās tataḥ
śalaś ca śāntanor āsīd
gaṅgāyāṁ bhīṣma ātmavān
sarva-dharma-vidāṁ śreṣṭho
mahā-bhāgavataḥ kaviḥ
SYNONYMS
soma-vaṁśe-when the dynasty of the moon-god; kalau-in this age of Kali; naṣṭe-being lost; kṛta-ādau-at the beginning of the next Satya-yuga; sthāpayiṣyati-will reestablish; bāhlīkāt-from Bāhlīka; somadattaḥ-Somadatta; abhūt-generated; bhūriḥ-Bhūri; bhūri-śravāḥ-Bhūriśravā; tataḥ-thereafter; śalaḥ ca-a son named Śala; śāntanoḥ-from Śāntanu; āsīt-generated; gaṅgāyām-in the womb of Gaṅgā, the wife of Śāntanu; bhīṣmaḥ-a son named Bhīṣma; ātmavān-self-realized; sarva-dharma-vidām-of all religious persons; śreṣṭhaḥ-the best; mahā-bhāgavataḥ-an exalted devotee; kaviḥ-and a learned scholar.
After the dynasty of the moon-god comes to an end in this age of Kali, Devāpi, in the beginning of the next Satya-yuga, will reestablish the Soma dynasty in this world. From Bāhlīka [the brother of Śāntanu] came a son named Somadatta, who had three sons, named Bhūri, Bhūriśravā and Śala. From Śāntanu, through the womb of his wife named Gaṅgā, came Bhīṣma, the exalted, self-realized devotee and learned scholar.
TEXT 20
vīra-yūthāgraṇīr yena
rāmo 'pi yudhi toṣitaḥ
śāntanor dāsa-kanyāyāṁ
jajñe citrāṅgadaḥ sutaḥ
SYNONYMS
vīra-yūtha-agraṇīḥ-Bhīṣmadeva, the foremost of all warriors; yena-by whom; rāmaḥ api-even Paraśurāma, the incarnation of God; yudhi-in a fight; toṣitaḥ-was satisfied (when defeated by Bhīṣmadeva); śāntanoḥ-by Śāntanu; dāsa-kanyāyām-in the womb of Satyavatī, who was known as the daughter of a śūdra; jajñe-was born; citrāṅgadaḥ-Citrāṅgada; sutaḥ-a son.
Bhīṣmadeva was the foremost of all warriors. When he defeated Lord Paraśurāma in a fight, Lord Paraśurāma was very satisfied with him. By the semen of Śāntanu in the womb of Satyavatī, the daughter of a fisherman, Citrāṅgada took birth.
Satyavatī was actually the daughter of Uparicara Vasu by the womb of a fisherwoman known as Matsyagarbhā. Later, Satyavatī was raised by a fisherman.
The fight between Paraśurāma and Bhīṣmadeva concerns three daughters of Kāśīrāja-Ambikā, Ambālikā and Ambā-who were forcibly abducted by Bhīṣmadeva, acting on behalf of his brother Vicitravīrya. Ambā thought that Bhīṣmadeva would marry her and became attached to him, but Bhīṣmadeva refused to marry her, for he had taken the vow of brahmacarya. Ambā therefore approached Bhīṣmadeva's military spiritual master, Paraśurāma, who instructed Bhīṣma to marry her. Bhīṣmadeva refused, and therefore Paraśurāma fought with him to force him to accept the marriage. But Paraśurāma was defeated, and he was pleased with Bhīṣma.
TEXTS 21–24
vicitravīryaś cāvarajo
nāmnā citrāṅgado hataḥ
yasyāṁ parāśarāt sākṣād
avatīrṇo hareḥ kalā
veda-gupto muniḥ kṛṣṇo
yato 'ham idam adhyagām
hitvā sva-śiṣyān pailādīn
bhagavān bādarāyaṇaḥ
mahyaṁ putrāya śāntāya
paraṁ guhyam idaṁ jagau
vicitravīryo 'thovāha
kāśīrāja-sute balāt
svayaṁvarād upānīte
ambikāmbālike ubhe
tayor āsakta-hṛdayo
gṛhīto yakṣmaṇā mṛtaḥ
SYNONYMS
vicitravīryaḥ-Vicitravīrya, the son of Śāntanu; ca-and; avarajaḥ-the younger brother; nāmnā-by a Gandharva named Citrāṅgada; citrāṅgadaḥ-Citrāṅgada; hataḥ-was killed; yasyām-in the womb of Satyavatī previous to her marriage to Śāntanu; parāśarāt-by the semen of Parāśara Muni; sākṣāt-directly; avatīrṇaḥ-incarnated; hareḥ-of the Supreme Personality of Godhead; kalā-expansion; veda-guptaḥ-the protector of the Vedas; muniḥ-the great sage; kṛṣṇaḥ-Kṛṣṇa Dvaipāyana; yataḥ-from whom; aham-I (Śukadeva Gosvāmī); idam-this (Śrīmad-Bhāgavatam); adhyagām-studied thoroughly; hitvā-rejecting; sva-śiṣyān-his disciples; paila-ādīn-headed by Paila; bhagavān-the incarnation of the Lord; bādarāyaṇaḥ-Vyāsadeva; mahyam-unto me; putrāya-a son; śāntāya-who was truly controlled from sense gratification; param-the supreme; guhyam-the most confidential; idam-this Vedic literature (Śrīmad-Bhāgavatam); jagau-instructed; vicitravīryaḥ-Vicitravīrya; atha-thereafter; uvāha-married; kāśīrāja-sute-two daughters of Kāśīrāja; balāt-by force; svayaṁvarāt-from the arena of the svayaṁvara; upānīte-being brought; ambikā-ambālike-Ambikā and Ambālikā; ubhe-both of them; tayoḥ-unto them; āsakta-being too attached; hṛdayaḥ-his heart; gṛhītaḥ-being contaminated; yakṣmaṇā-by tuberculosis; mṛtaḥ-he died.
Citrāṅgada, of whom Vicitravīrya was the younger brother, was killed by a Gandharva who was also named Citrāṅgada. Satyavatī, before her marriage to Śāntanu, gave birth to the master authority of the Vedas, Vyāsadeva, known as Kṛṣṇa Dvaipāyana, who was begotten by Parāśara Muni. From Vyāsadeva, I [Śukadeva Gosvāmī] was born, and from him I studied this great work of literature, Śrīmad-Bhāgavatam. The incarnation of Godhead Vedavyāsa, rejecting his disciples, headed by Paila, instructed Śrīmad-Bhāgavatam to me because I was free from all material desires. After Ambikā and Ambālikā, the two daughters of Kāśīrāja, were taken away by force, Vicitravīrya married them, but because he was too attached to these two wives, he had a heart attack and died of tuberculosis.
TEXT 25
kṣetre 'prajasya vai bhrātur
mātrokto bādarāyaṇaḥ
dhṛtarāṣṭraṁ ca pāṇḍuṁ ca
viduraṁ cāpy ajījanat
SYNONYMS
kṣetre-in the wives and maidservant; aprajasya-of Vicitravīrya, who had no progeny; vai-indeed; bhrātuḥ-of the brother; mātrā uktaḥ-being ordered by the mother; bādarāyaṇaḥ-Vedavyāsa; dhṛtarāṣṭram-a son named Dhṛtarāṣṭra; ca-and; pāṇḍum-a son named Pāṇḍu; ca-also; viduram-a son named Vidura; ca-also; api-indeed; ajījanat-begot.
Bādarāyaṇa, Śrī Vyāsadeva, following the order of his mother, Satyavatī, begot three sons, two by the womb of Ambikā and Ambālikā, the two wives of his brother Vicitravīrya, and the third by Vicitravīrya's maidservant. These sons were Dhṛtarāṣṭra, Pāṇḍu and Vidura.
Vicitravīrya died of tuberculosis, and his wives, Ambikā and Ambālikā, had no issue. Therefore, after Vicitravīrya's death, his mother, Satyavatī, who was also the mother of Vyāsadeva, asked Vyāsadeva to beget children through the wives of Vicitravīrya. In those days, the brother of the husband could beget children through the womb of his sister-in-law. This was known as devareṇa sutotpatti. If the husband was somehow unable to beget children, his brother could do so through the womb of his sister-in-law. This devareṇa sutotpatti and the sacrifices of aśvamedha and gomedha are forbidden in the age of Kali.
aśvamedhaṁ gavālambhaṁ
sannyāsaṁ pala-paitṛkam
devareṇa sutotpattiṁ
kalau pañca vivarjayet
[Cc. Ādi 17.164]
"In this age of Kali, five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyāsa, the offering of oblations of flesh to the forefathers, and a man's begetting children in his brother's wife." (Brahma-vaivarta Purāṇa).
TEXT 26
gāndhāryāṁ dhṛtarāṣṭrasya
jajñe putra-śataṁ nṛpa
tatra duryodhano jyeṣṭho
duḥśalā cāpi kanyakā
SYNONYMS
gāndhāryām-in the womb of Gāndhārī; dhṛtarāṣṭrasya-of Dhṛtarāṣṭra; jajñe-were born; putra-śatam-one hundred sons; nṛpa-O King Parīkṣit; tatra-among the sons; duryodhanaḥ-the son named Duryodhana; jyeṣṭhaḥ-the eldest; duḥśalā-Duḥśalā; ca api-also; kanyakā-one daughter.
Dhṛtarāṣṭra's wife, Gāndhārī, gave birth to one hundred sons and one daughter, O King. The oldest of the sons was Duryodhana, and the daughter's name was Duḥśalā.
TEXTS 27–28
śāpān maithuna-ruddhasya
pāṇḍoḥ kuntyāṁ mahā-rathāḥ
jātā dharmānilendrebhyo
yudhiṣṭhira-mukhās trayaḥ
nakulaḥ sahadevaś ca
mādryāṁ nāsatya-dasrayoḥ
draupadyāṁ pañca pañcabhyaḥ
putrās te pitaro 'bhavan
SYNONYMS
śāpāt-due to being cursed; maithuna-ruddhasya-who had to restrain sexual life; pāṇḍoḥ-of Pāṇḍu; kuntyām-in the womb of Kuntī; mahā-rathāḥ-great heroes; jātāḥ-took birth; dharma-by Mahārāja Dharma, or Dharmarāja; anila-by the demigod controlling the wind; indrebhyaḥ-and by the demigod Indra, the controller of rain; yudhiṣṭhira-Yudhiṣṭhira; mukhāḥ-headed by; trayaḥ-three sons (Yudhiṣṭhira, Bhīma and Arjuna); nakulaḥ-Nakula; sahadevaḥ-Sahadeva; ca-also; mādryām-in the womb of Mādrī; nāsatya-dasrayoḥ-by Nāsatya and Dasra, the Aśvinī-kumāras; draupadyām-in the womb of Draupadī; pañca-five; pañcabhyaḥ-from the five brothers (Yudhiṣṭhira, Bhīma, Arjuna, Nakula and Sahadeva); putrāḥ-sons; te-they; pitaraḥ-uncles; abhavan-became.
Pāṇḍu was restrained from sexual life because of having been cursed by a sage, and therefore his three sons Yudhiṣṭhira, Bhīma and Arjuna were begotten through the womb of his wife, Kuntī, by Dharmarāja, by the demigod controlling the wind, and by the demigod controlling the rain. Pāṇḍu's second wife, Mādrī, gave birth to Nakula and Sahadeva, who were begotten by the two Aśvinī-kumāras. The five brothers, headed by Yudhiṣṭhira, begot five sons through the womb of Draupadī. These five sons were your uncles.
TEXT 29
yudhiṣṭhirāt prativindhyaḥ
śrutaseno vṛkodarāt
arjunāc chrutakīrtis tu
śatānīkas tu nākuliḥ
SYNONYMS
yudhiṣṭhirāt-from Mahārāja Yudhiṣṭhira; prativindhyaḥ-a son named Prativindhya; śrutasenaḥ-Śrutasena; vṛkodarāt-begotten by Bhīma; arjunāt-from Arjuna; śrutakīrtiḥ-a son named Śrutakīrti; tu-indeed; śatānīkaḥ-a son named Śatānīka; tu-indeed; nākuliḥ-of Nakula.
From Yudhiṣṭhira came a son named Prativindhya, from Bhīma a son named Śrutasena, from Arjuna a son named Śrutakīrti, and from Nakula a son named Śatānīka.
TEXTS 30–31
sahadeva-suto rājañ
chrutakarmā tathāpare
yudhiṣṭhirāt tu pauravyāṁ
devako 'tha ghaṭotkacaḥ
bhīmasenād dhiḍimbāyāṁ
kālyāṁ sarvagatas tataḥ
sahadevāt suhotraṁ tu
vijayāsūta pārvatī
SYNONYMS
sahadeva-sutaḥ-the son of Sahadeva; rājan-O King; śrutakarmā-Śrutakarmā; tathā-as well as; apare-others; yudhiṣṭhirāt-from Yudhiṣṭhira; tu-indeed; pauravyām-in the womb of Pauravī; devakaḥ-a son named Devaka; atha-as well as; ghaṭotkacaḥ-Ghaṭotkaca; bhīmasenāt-from Bhīmasena; hiḍimbāyām-in the womb of Hiḍimbā; kālyām-in the womb of Kālī; sarvagataḥ-Sarvagata; tataḥ-thereafter; sahadevāt-from Sahadeva; suhotram-Suhotra; tu-indeed; vijayā-Vijayā; asūta-gave birth to; pārvatī-the daughter of the Himalayan king.
O King, the son of Sahadeva was Śrutakarmā. Furthermore, Yudhiṣṭhira and his brothers begot other sons in other wives. Yudhiṣṭhira begot a son named Devaka through the womb of Pauravī, and Bhīmasena begot a son named Ghaṭotkaca through his wife Hiḍimbā and a son named Sarvagata through his wife Kālī. Similarly, Sahadeva had a son named Suhotra through his wife named Vijayā, who was the daughter of the king of the mountains.
TEXT 32
kareṇumatyāṁ nakulo
naramitraṁ tathārjunaḥ
irāvantam ulupyāṁ vai
sutāyāṁ babhruvāhanam
maṇipura-pateḥ so 'pi
tat-putraḥ putrikā-sutaḥ
SYNONYMS
kareṇumatyām-in the wife named Kareṇumatī; nakulaḥ-Nakula; naramitram-a son named Naramitra; tathā-also; arjunaḥ-Arjuna; irāvantam-Irāvān; ulupyām-in the womb of the Nāga-kanyā named Ulupī; vai-indeed; sutāyām-in the daughter; babhruvāhanam-a son named Babhruvāhana; maṇipura-pateḥ-of the king of Maṇipura; saḥ-he; api-although; tat-putraḥ-the son of Arjuna; putrikā-sutaḥ-the son of his maternal grandfather.
Nakula begot a son named Naramitra through his wife named Kareṇumatī. Similarly, Arjuna begot a son named Irāvān through his wife known as Ulupī, the daughter of the Nāgas, and a son named Babhruvāhana by the womb of the princess of Maṇipura. Babhruvāhana became the adopted son of the king of Maṇipura.
It is to be understood that Pārvatī is the daughter of the king of the very, very old mountainous country known as the Maṇipura state. Five thousand years ago, therefore, when the Pāṇḍavas ruled, Maṇipura existed, as did its king. Therefore this kingdom is a very old, aristocratic Vaiṣṇava kingdom. If this kingdom is organized as a Vaiṣṇava state, this revitalization will be a great success because for five thousand years this state has maintained its identity. If the Vaiṣṇava spirit is revived there, it will be a wonderful place, renowned throughout the entire world. Maṇipuri Vaiṣṇavas are very famous in Vaiṣṇava society. In Vṛndāvana and Navadvīpa there are many temples constructed by the king of Maṇipura. Some of our devotees belong to the Maṇipura state. The Kṛṣṇa consciousness movement, therefore, can be well spread in the state of Maṇipura by the cooperative efforts of the Kṛṣṇa conscious devotees.
TEXT 33
tava tātaḥ subhadrāyām
abhimanyur ajāyata
sarvātirathajid vīra
uttarāyāṁ tato bhavān
SYNONYMS
tava-your; tātaḥ-father; subhadrāyām-in the womb of Subhadrā; abhimanyuḥ-Abhimanyu; ajāyata-was born; sarva-atiratha-jit-a great fighter who could defeat the atirathas; vīraḥ-a great hero; uttarāyām-in the womb of Uttarā; tataḥ-from Abhimanyu; bhavān-your good self.
My dear King Parīkṣit, your father, Abhimanyu, was born from the womb of Subhadrā as the son of Arjuna. He was the conqueror of all atirathas [those who could fight with one thousand charioteers]. From him, by the womb of Uttarā, the daughter of Virāḍrāja, you were born.
TEXT 34
parikṣīṇeṣu kuruṣu
drauṇer brahmāstra-tejasā
tvaṁ ca kṛṣṇānubhāvena
sajīvo mocito 'ntakāt
SYNONYMS
parikṣīṇeṣu-because of being annihilated in the Kurukṣetra war; kuruṣu-the members of the Kuru dynasty, such as Duryodhana; drauṇeḥ-Aśvatthāmā, the son of Droṇācārya; brahmāstra-tejasā-because of the heat of the brahmāstra nuclear weapon; tvam ca-your good self also; kṛṣṇa-anubhāvena-because of the mercy of Lord Kṛṣṇa; sajīvaḥ-with your life; mocitaḥ-released; antakāt-from death.
After the Kuru dynasty was annihilated in the Battle of Kurukṣetra, you also were about to be destroyed by the brahmāstra atomic weapon released by the son of Droṇācārya, but by the mercy of the Supreme Personality of Godhead, Kṛṣṇa, you were saved from death.
TEXT 35
taveme tanayās tāta
janamejaya-pūrvakāḥ
śrutaseno bhīmasena
ugrasenaś ca vīryavān
SYNONYMS
tava-your; ime-all these; tanayāḥ-sons; tāta-my dear King Parīkṣit; janamejaya-Janamejaya; pūrvakāḥ-headed by; śrutasenaḥ-Śrutasena; bhīmasenaḥ-Bhīmasena; ugrasenaḥ-Ugrasena; ca-also; vīryavān-all very powerful.
My dear King, your four sons-Janamejaya, Śrutasena, Bhīmasena and Ugrasena-are very powerful. Janamejaya is the eldest.
TEXT 36
janamejayas tvāṁ viditvā
takṣakān nidhanaṁ gatam
sarpān vai sarpa-yāgāgnau
sa hoṣyati ruṣānvitaḥ
SYNONYMS
janamejayaḥ-the eldest son; tvām-about you; viditvā-knowing; takṣakāt-by the Takṣaka serpent; nidhanam-death; gatam-undergone; sarpān-the snakes; vai-indeed; sarpa-yāga-agnau-in the fire of the sacrifice for killing all the snakes; saḥ-he (Janamejaya); hoṣyati-will offer as a sacrifice; ruṣā-anvitaḥ-because of being very angry.
Because of your death by the Takṣaka snake, your son Janamejaya will be very angry and will perform a sacrifice to kill all the snakes in the world.
TEXT 37
kālaṣeyaṁ purodhāya
turaṁ turaga-medhaṣāṭ
samantāt pṛthivīṁ sarvāṁ
jitvā yakṣyati cādhvaraiḥ
SYNONYMS
kālaṣeyam-the son of Kalaṣa; purodhāya-accepting as the priest; turam-Tura; turaga-medhaṣāṭ-he will be known as Turaga-medhaṣāṭ (a performer of many horse sacrifices); samantāt-including all parts; pṛthivīm-the world; sarvām-everywhere; jitvā-conquering; yakṣyati-will execute sacrifices; ca-and; adhvaraiḥ-by performing aśvamedha-yajñas.
After conquering throughout the world and after accepting Tura, the son of Kalaṣa, as his priest, Janamejaya will perform aśvamedha-yajñas, for which he will be known as Turaga-medhaṣāṭ.
TEXT 38
tasya putraḥ śatānīko
yājñavalkyāt trayīṁ paṭhan
astra-jñānaṁ kriyā-jñānaṁ
śaunakāt param eṣyati
SYNONYMS
tasya-of Janamejaya; putraḥ-the son; śatānīkaḥ-Śatānīka; yājñavalkyāt-from the great sage known as Yājñavalkya; trayīm-the three Vedas (Sāma, Yajur and Ṛg); paṭhan-studying thoroughly; astra-jñānam-the art of military administration; kriyā-jñānam-the art of performing ritualistic ceremonies; śaunakāt-from Śaunaka Ṛṣi; param-transcendental knowledge; eṣyati-will achieve.
The son of Janamejaya known as Śatānīka will learn from Yājñavalkya the three Vedas and the art of performing ritualistic ceremonies. He will also learn the military art from Kṛpācārya and the transcendental science from the sage Śaunaka.
TEXT 39
sahasrānīkas tat-putras
tataś caivāśvamedhajaḥ
asīmakṛṣṇas tasyāpi
nemicakras tu tat-sutaḥ
SYNONYMS
sahasrānīkaḥ-Sahasrānīka; tat-putraḥ-the son of Śatānīka; tataḥ-from him (Sahasrānīka); ca-also; eva-indeed; aśvamedhajaḥ-Aśvamedhaja; asīmakṛṣṇaḥ-Asīmakṛṣṇa; tasya-from him (Aśvamedhaja); api-also; nemicakraḥ-Nemicakra; tu-indeed; tat-sutaḥ-his son.
The son of Śatānīka will be Sahasrānīka, and from him will come the son named Aśvamedhaja. From Aśvamedhaja will come Asīmakṛṣṇa, and his son will be Nemicakra.
TEXT 40
gajāhvaye hṛte nadyā
kauśāmbyāṁ sādhu vatsyati
uktas tataś citrarathas
tasmāc chucirathaḥ sutaḥ
SYNONYMS
gajāhvaye-on the town of Hastināpura (New Delhi); hṛte-being inundated; nadyā-by the river; kauśāmbyām-in the place known as Kauśāmbī; sādhu-duly; vatsyati-will live there; uktaḥ-celebrated; tataḥ-thereafter; citrarathaḥ-Citraratha; tasmāt-from him; śucirathaḥ-Śuciratha; sutaḥ-the son.
When the town of Hastināpura [New Delhi] is inundated by the river, Nemicakra will live in the place known as Kauśāmbī. His son will be celebrated as Citraratha, and the son of Citraratha will be Śuciratha.
TEXT 41
tasmāc ca vṛṣṭimāṁs tasya
suṣeṇo 'tha mahīpatiḥ
sunīthas tasya bhavitā
nṛcakṣur yat sukhīnalaḥ
SYNONYMS
tasmāt-from him (Śuciratha); ca-also; vṛṣṭimān-the son known as Vṛṣṭimān; tasya-his (son); suṣeṇaḥ-Suṣeṇa; atha-thereafter; mahī-patiḥ-the emperor of the whole world; sunīthaḥ-Sunītha; tasya-his; bhavitā-will be; nṛcakṣuḥ-his son, Nṛcakṣu; yat-from him; sukhīnalaḥ-Sukhīnala.
From Śuciratha will come the son named Vṛṣṭimān, and his son, Suṣeṇa, will be the emperor of the entire world. The son of Suṣeṇa will be Sunītha, his son will be Nṛcakṣu, and from Nṛcakṣu will come a son named Sukhīnala.
TEXT 42
pariplavaḥ sutas tasmān
medhāvī sunayātmajaḥ
nṛpañjayas tato dūrvas
timis tasmāj janiṣyati
SYNONYMS
pariplavaḥ-Pariplava; sutaḥ-the son; tasmāt-from him (Pariplava); medhāvī-Medhāvī; sunaya-ātmajaḥ-the son of Sunaya; nṛpañjayaḥ-Nṛpañjaya; tataḥ-from him; dūrvaḥ-Dūrva; timiḥ-Timi; tasmāt-from him; janiṣyati-will take birth.
The son of Sukhīnala will be Pariplava, and his son will be Sunaya. From Sunaya will come a son named Medhāvī; from Medhāvī, Nṛpañjaya; from Nṛpañjaya, Dūrva; and from Dūrva, Timi.
TEXT 43
timer bṛhadrathas tasmāc
chatānīkaḥ sudāsajaḥ
śatānīkād durdamanas
tasyāpatyaṁ mahīnaraḥ
SYNONYMS
timeḥ-of Timi; bṛhadrathaḥ-Bṛhadratha; tasmāt-from him (Bṛhadratha); śatānīkaḥ-Śatānīka; sudāsa-jaḥ-the son of Sudāsa; śatānīkāt-from Śatānīka; durdamanaḥ-a son named Durdamana; tasya apatyam-his son; mahīnaraḥ-Mahīnara.
From Timi will come Bṛhadratha; from Bṛhadratha, Sudāsa; and from Sudāsa, Śatānīka. From Śatānīka will come Durdamana, and from him will come a son named Mahīnara.
TEXTS 44–45
daṇḍapāṇir nimis tasya
kṣemako bhavitā yataḥ
brahma-kṣatrasya vai yonir
vaṁśo devarṣi-satkṛtaḥ
kṣemakaṁ prāpya rājānaṁ
saṁsthāṁ prāpsyati vai kalau
atha māgadha-rājāno
bhāvino ye vadāmi te
SYNONYMS
daṇḍapāṇiḥ-Daṇḍapāṇi; nimiḥ-Nimi; tasya-from him (Mahīnara); kṣemakaḥ-a son named Kṣemaka; bhavitā-will take birth; yataḥ-from whom (Nimi); brahma-kṣatrasya-of brāhmaṇas and kṣatriyas; vai-indeed; yoniḥ-the source; vaṁśaḥ-the dynasty; deva-ṛṣi-satkṛtaḥ-respected by great saintly persons and demigods; kṣemakam-King Kṣemaka; prāpya-up to this point; rājānam-the monarch; saṁsthām-an end to them; prāpsyati-there will be; vai-indeed; kalau-in this Kali-yuga; atha-thereafter; māgadha-rājānaḥ-the kings in the Māgadha dynasty; bhāvinaḥ-the future; ye-all those who; vadāmi-I shall explain; te-unto you.
The son of Mahīnara will be Daṇḍapāṇi, and his son will be Nimi, from whom King Kṣemaka will be born. I have now described to you the moon-god's dynasty, which is the source of brāhmaṇas and kṣatriyas and is worshiped by demigods and great saints. In this Kali-yuga, Kṣemaka will be the last monarch. Now I shall describe to you the future of the Māgadha dynasty. Please listen.
TEXTS 46–48
bhavitā sahadevasya
mārjārir yac chrutaśravāḥ
tato yutāyus tasyāpi
niramitro 'tha tat-sutaḥ
sunakṣatraḥ sunakṣatrād
bṛhatseno 'tha karmajit
tataḥ sutañjayād vipraḥ
śucis tasya bhaviṣyati
kṣemo 'tha suvratas tasmād
dharmasūtraḥ samas tataḥ
dyumatseno 'tha sumatiḥ
subalo janitā tataḥ
SYNONYMS
bhavitā-will take birth; sahadevasya-the son of Sahadeva; mārjāriḥ-Mārjāri; yat-his son; śrutaśravāḥ-Śrutaśravā; tataḥ-from him; yutāyuḥ-Yutāyu; tasya-his son; api-also; niramitraḥ-Niramitra; atha-thereafter; tat-sutaḥ-his son; sunakṣatraḥ-Sunakṣatra; sunakṣatrāt-from Sunakṣatra; bṛhatsenaḥ-Bṛhatsena; atha-from him; karmajit-Karmajit; tataḥ-from him; sutañjayāt-from Sutañjaya; vipraḥ-Vipra; śuciḥ-a son named Śuci; tasya-from him; bhaviṣyati-will take birth; kṣemaḥ-a son named Kṣema; atha-thereafter; suvrataḥ-a son named Suvrata; tasmāt-from him; dharmasūtraḥ-Dharmasūtra; samaḥ-Sama; tataḥ-from him; dyumatsenaḥ-Dyumatsena; atha-thereafter; sumatiḥ-Sumati; subalaḥ-Subala; janitā-will take birth; tataḥ-thereafter.
Sahadeva, the son of Jarāsandha, will have a son named Mārjāri. From Mārjāri will come Śrutaśravā; from Śrutaśravā, Yutāyu; and from Yutāyu, Niramitra. The son of Niramitra will be Sunakṣatra, from Sunakṣatra will come Bṛhatsena, and from Bṛhatsena, Karmajit. The son of Karmajit will be Sutañjaya, the son of Sutañjaya will be Vipra, and his son will be Śuci. The son of Śuci will be Kṣema, the son of Kṣema will be Suvrata, and the son of Suvrata will be Dharmasūtra. From Dharmasūtra will come Sama; from Sama, Dyumatsena; from Dyumatsena, Sumati; and from Sumati, Subala.
TEXT 49
sunīthaḥ satyajid atha
viśvajid yad ripuñjayaḥ
bārhadrathāś ca bhūpālā
bhāvyāḥ sāhasra-vatsaram
SYNONYMS
sunīthaḥ-from Subala will come Sunītha; satyajit-Satyajit; atha-from him; viśvajit-from Viśvajit; yat-from whom; ripuñjayaḥ-Ripuñjaya; bārhadrathāḥ-all in the line of Bṛhadratha; ca-also; bhūpālāḥ-all those kings; bhāvyāḥ-will take birth; sāhasra-vatsaram-continuously for one thousand years.
From Subala will come Sunītha; from Sunītha, Satyajit; from Satyajit, Viśvajit; and from Viśvajit, Ripuñjaya. All of these personalities will belong to the dynasty of Bṛhadratha, which will rule the world for one thousand years.
This is the history of a monarchy that began with Jarāsandha and continues for one thousand years as the above-mentioned kings appear on the surface of the globe.
Thus end the Bhaktivedanta purports of the Ninth Canto, Twenty-second Chapter, of the Śrīmad-Bhāgavatam, entitled "The Descendants of Ajamīḍha."
Chapter Twenty-three
The Dynasties of the Sons of Yayāti
In this Twenty-third Chapter the dynasties of Anu, Druhyu, Turvasu and Yadu, as well as the story of Jyāmagha, are described.
The sons of Yayāti's fourth son, Anu, were Sabhānara, Cakṣu and Pareṣṇu. Of these three, the sons and grandsons of Sabhānara were, in succession, Kālanara, Sṛñjaya, Janamejaya, Mahāśāla and Mahāmanā. The sons of Mahāmanā were Uśīnara and Titikṣu. Uśīnara had four sons, namely Śibi, Vara, Kṛmi and Dakṣa. Śibi also had four sons-Vṛṣādarbha, Sudhīra, Madra and Kekaya. The son of Titikṣu was Ruṣadratha, who begot a son named Homa. From Homa came Sutapā and from Sutapā, Bali. In this way the dynasty continued. Begotten by Dīrghatamā in the womb of the wife of Bali were Aṅga, Vaṅga, Kaliṅga, Suhma, Puṇḍra and Oḍra, all of whom became kings.
From Aṅga came Khalapāna, whose dynasty included Diviratha, Dharmaratha and Citraratha, also called Romapāda, one after another. Mahārāja Daśaratha gave in charity one of his daughters, by the name Śāntā, to his friend Romapāda because Romapāda had no sons. Romapāda accepted Śāntā as his daughter, and the great sage Ṛṣyaśṛṅga married her. By the mercy of Ṛṣyaśṛṅga, Romapāda had a son named Caturaṅga. The son of Caturaṅga was Pṛthulākṣa, who had three sons-Bṛhadratha, Bṛhatkarmā and Bṛhadbhānu. From Bṛhadratha came a son named Bṛhadmanā, whose sons and grandsons in succession were Jayadratha, Vijaya, Dhṛti, Dhṛtavrata, Satkarmā and Adhiratha. Adhiratha accepted the son rejected by Kuntī, namely Karṇa, and Karṇa's son was Vṛṣasena.
The son of Yayāti's third son, Druhyu, was Babhru, whose son and grandsons were Setu, Ārabdha, Gāndhāra, Dharma, Dhṛta, Durmada and Pracetā.
The son of Yayāti's second son, Turvasu, was Vahni, whose seminal dynasty included Bharga, Bhānumān, Tribhānu, Karandhama and Maruta. The childless Maruta accepted Duṣmanta, who belonged to the Pūru dynasty, as his adopted son. Mahārāja Duṣmanta was anxious to have his kingdom returned, and so he went back to the Pūru-vaṁśa.
Of the four sons of Yadu, Sahasrajit was the eldest. The son of Sahasrajit was named Śatajit. He had three sons, of whom one was Haihaya. The sons and grandsons in the dynasty of Haihaya were Dharma, Netra, Kunti, Sohañji, Mahiṣmān, Bhadrasenaka, Dhanaka, Kṛtavīrya, Arjuna, Jayadhvaja, Tālajaṅgha and Vītihotra.
The son of Vītihotra was Madhu, whose eldest son was Vṛṣṇi. Because of Yadu, Madhu and Vṛṣṇi, their dynasties are known as Yādava, Mādhava and Vṛṣṇi. Another son of Yadu was Kroṣṭā, and from him came Vṛjinavān, Svāhita, Viṣadgu, Citraratha, Śaśabindu, Pṛthuśravā, Dharma, Uśanā and Rucaka. Rucaka had five sons, one of whom was known as Jyāmagha. Jyāmagha was sonless, but by the mercy of the demigods his childless wife gave birth to a son named Vidarbha.
TEXT 1
śrī-śuka uvāca
anoḥ sabhānaraś cakṣuḥ
pareṣṇuś ca trayaḥ sutāḥ
sabhānarāt kālanaraḥ
sṛñjayas tat-sutas tataḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; anoḥ-of Anu, the fourth of the four sons of Yayāti; sabhānaraḥ-Sabhānara; cakṣuḥ-Cakṣu; pareṣṇuḥ-Pareṣṇu; ca-also; trayaḥ-three; sutāḥ-sons; sabhānarāt-from Sabhānara; kālanaraḥ-Kālanara; sṛñjayaḥ-Sṛñjaya; tat-sutaḥ-son of Kālanara; tataḥ-thereafter.
Śukadeva Gosvāmī said: Anu, the fourth son of Yayāti, had three sons, named Sabhānara, Cakṣu and Pareṣṇu. O King, from Sabhānara came a son named Kālanara, and from Kālanara came a son named Sṛñjaya.
TEXT 2
janamejayas tasya putro
mahāśālo mahāmanāḥ
uśīnaras titikṣuś ca
mahāmanasa ātmajau
SYNONYMS
janamejayaḥ-Janamejaya; tasya-of him (Janamejaya); putraḥ-a son; mahāśālaḥ-Mahāśāla; mahāmanāḥ-(from Mahāśāla) a son named Mahāmanā; uśīnaraḥ-Uśīnara; titikṣuḥ-Titikṣu; ca-and; mahāmanasaḥ-from Mahāmanā; ātmajau-two sons.
From Sṛñjaya came a son named Janamejaya. From Janamejaya came Mahāśāla; from Mahāśāla, Mahāmanā; and from Mahāmanā two sons, named Uśīnara and Titikṣu.
TEXTS 3–4
śibir varaḥ kṛmir dakṣaś
catvārośīnarātmajāḥ
vṛṣādarbhaḥ sudhīraś ca
madraḥ kekaya ātmavān
śibeś catvāra evāsaṁs
titikṣoś ca ruṣadrathaḥ
tato homo 'tha sutapā
baliḥ sutapaso 'bhavat
SYNONYMS
śibiḥ-Śibi; varaḥ-Vara; kṛmiḥ-Kṛmi; dakṣaḥ-Dakṣa; catvāraḥ-four; uśīnara-ātmajāḥ-the sons of Uśīnara; vṛṣādarbhaḥ-Vṛṣādarbha; sudhīraḥ ca-as well as Sudhīra; madraḥ-Madra; kekayaḥ-Kekaya; ātmavān-self-realized; śibeḥ-of Śibi; catvāraḥ-four; eva-indeed; āsan-there were; titikṣoḥ-of Titikṣu; ca-also; ruṣadrathaḥ-a son named Ruṣadratha; tataḥ-from him (Ruṣadratha); homaḥ-Homa; atha-from him (Homa); sutapāḥ-Sutapā; baliḥ-Bali; sutapasaḥ-of Sutapā; abhavat-there was.
The four sons of Uśīnara were Śibi, Vara, Kṛmi and Dakṣa, and from Śibi again came four sons, named Vṛṣādarbha, Sudhīra, Madra and ātma-tattva-vit Kekaya. The son of Titikṣu was Ruṣadratha. From Ruṣadratha came Homa; from Homa, Sutapā; and from Sutapā, Bali.
TEXT 5
aṅga-vaṅga-kaliṅgādyāḥ
suhma-puṇḍrauḍra-saṁjñitāḥ
jajñire dīrghatamaso
baleḥ kṣetre mahīkṣitaḥ
SYNONYMS
aṅga-Aṅga; vaṅga-Vaṅga; kaliṅga-Kaliṅga; ādyāḥ-headed by; suhma-Suhma; puṇḍra-Puṇḍra; oḍra-Oḍra; saṁjñitāḥ-known as such; jajñire-were born; dīrghatamasaḥ-by the semen of Dīrghatama; baleḥ-of Bali; kṣetre-in the wife; mahī-kṣitaḥ-of the king of the world.
By the semen of Dīrghatama in the wife of Bali, the emperor of the world, six sons took birth, namely Aṅga, Vaṅga, Kaliṅga, Suhma, Puṇḍra and Oḍra.
TEXT 6
cakruḥ sva-nāmnā viṣayān
ṣaḍ imān prācyakāṁś ca te
khalapāno 'ṅgato jajñe
tasmād divirathas tataḥ
SYNONYMS
cakruḥ-they created; sva-nāmnā-by their own names; viṣayān-different states; ṣaṭ-six; imān-all these; prācyakān ca-on the eastern side (of India); te-those (six kings); khalapānaḥ-Khalapāna; aṅgataḥ-from King Aṅga; jajñe-took birth; tasmāt-from him (Khalapāna); divirathaḥ-Diviratha; tataḥ-thereafter.
These six sons, headed by Aṅga, later became kings of six states in the eastern side of India. These states were known according to the names of their respective kings. From Aṅga came a son named Khalapāna, and from Khalapāna came Diviratha.
TEXTS 7–10
suto dharmaratho yasya
jajñe citraratho 'prajāḥ
romapāda iti khyātas
tasmai daśarathaḥ sakhā
śāntāṁ sva-kanyāṁ prāyacchad
ṛṣyaśṛṅga uvāha yām
deve 'varṣati yaṁ rāmā
āninyur hariṇī-sutam
nāṭya-saṅgīta-vāditrair
vibhramāliṅganārhaṇaiḥ
sa tu rājño 'napatyasya
nirūpyeṣṭiṁ marutvate
prajām adād daśaratho
yena lebhe 'prajāḥ prajāḥ
caturaṅgo romapādāt
pṛthulākṣas tu tat-sutaḥ
SYNONYMS
sutaḥ-a son; dharmarathaḥ-Dharmaratha; yasya-of whom (Diviratha); jajñe-was born; citrarathaḥ-Citraratha; aprajāḥ-without any sons; romapādaḥ-Romapāda; iti-thus; khyātaḥ-celebrated; tasmai-unto him; daśarathaḥ-Daśaratha; sakhā-friend; śāntām-Śāntā; sva-kanyām-Daśaratha's own daughter; prāyacchat-delivered; ṛṣyaśṛṅgaḥ-Ṛṣyaśṛṅga; uvāha-married; yām-unto her (Śāntā); deve-the demigod in charge of rainfall; avarṣati-did not shower any rain; yam-unto whom (Ṛṣyaśṛṅga); rāmāḥ-prostitutes; āninyuḥ-brought; hariṇī-sutam-that Ṛṣyaśṛṅga, who was the son of a doe; nāṭya-saṅgīta-vāditraiḥ-by dancing, by singing and by a musical display; vibhrama-bewildering; āliṅgana-by embracing; arhaṇaiḥ-by worshiping; saḥ-he (Ṛṣyaśṛṅga); tu-indeed; rājñaḥ-from Mahārāja Daśaratha; anapatyasya-who was without issue; nirūpya-after establishing; iṣṭim-a sacrifice; marutvate-of the demigod named Marutvān; prajām-issue; adāt-delivered; daśarathaḥ-Daśaratha; yena-by which (as a result of the yajña); lebhe-achieved; aprajāḥ-although he had no sons; prajāḥ-sons; caturaṅgaḥ-Caturaṅga; romapādāt-from Citraratha; pṛthulākṣaḥ-Pṛthulākṣa; tu-indeed; tat-sutaḥ-the son of Caturaṅga.
From Diviratha came a son named Dharmaratha, and his son was Citraratha, who was celebrated as Romapāda. Romapāda, however, was without issue, and therefore his friend Mahārāja Daśaratha gave him his own daughter, named Śāntā. Romapāda accepted her as his daughter, and thereafter she married Ṛṣyaśṛṅga. When the demigods from the heavenly planets failed to shower rain, Ṛṣyaśṛṅga was appointed the priest for performing a sacrifice, after being brought from the forest by the allurement of prostitutes, who danced, staged theatrical performances accompanied by music, and embraced and worshiped him. After Ṛṣyaśṛṅga came, the rain fell. Thereafter, Ṛṣyaśṛṅga performed a son-giving sacrifice on behalf of Mahārāja Daśaratha, who had no issue, and then Mahārāja Daśaratha had sons. From Romapāda, by the mercy of Ṛṣyaśṛṅga, Caturaṅga was born, and from Caturaṅga came Pṛthulākṣa.
TEXT 11
bṛhadratho bṛhatkarmā
bṛhadbhānuś ca tat-sutāḥ
ādyād bṛhanmanās tasmāj
jayadratha udāhṛtaḥ
SYNONYMS
bṛhadrathaḥ-Bṛhadratha; bṛhatkarmā-Bṛhatkarmā; bṛhadbhānuḥ-Bṛhadbhānu; ca-also; tat-sutāḥ-the sons of Pṛthulākṣa; ādyāt-from the eldest (Bṛhadratha); bṛhanmanāḥ-Bṛhanmanā was born; tasmāt-from him (Bṛhanmanā); jayadrathaḥ-a son named Jayadratha; udāhṛtaḥ-celebrated as his son.
The sons of Pṛthulākṣa were Bṛhadratha, Bṛhatkarmā and Bṛhadbhānu. From the eldest, Bṛhadratha, came a son named Bṛhanmanā, and from Bṛhanmanā came a son named Jayadratha.
TEXT 12
vijayas tasya sambhūtyāṁ
tato dhṛtir ajāyata
tato dhṛtavratas tasya
satkarmādhirathas tataḥ
SYNONYMS
vijayaḥ-Vijaya; tasya-of him (Jayadratha); sambhūtyām-in the womb of the wife; tataḥ-thereafter (from Vijaya); dhṛtiḥ-Dhṛti; ajāyata-took birth; tataḥ-from him (Dhṛti); dhṛtavrataḥ-a son named Dhṛtavrata; tasya-of him (Dhṛtavrata); satkarmā-Satkarmā; adhirathaḥ-Adhiratha; tataḥ-from him (Satkarmā).
The son of Jayadratha, by the womb of his wife Sambhūti, was Vijaya, and from Vijaya, Dhṛti was born. From Dhṛti came Dhṛtavrata; from Dhṛtavrata, Satkarmā; and from Satkarmā, Adhiratha.
TEXT 13
yo 'sau gaṅgā-taṭe krīḍan
mañjūṣāntargataṁ śiśum
kuntyāpaviddhaṁ kānīnam
anapatyo 'karot sutam
SYNONYMS
yaḥ asau-one who (Adhiratha); gaṅgā-taṭe-on the bank of the Ganges; krīḍan-while playing; mañjūṣa-antaḥgatam-packed in a basket; śiśum-a baby was found; kuntyā apaviddham-this baby had been abandoned by Kuntī; kānīnam-because the baby was born during her maiden state, before her marriage; anapatyaḥ-this Adhiratha, being sonless; akarot-accepted the baby; sutam-as his son.
While playing on the bank of the Ganges, Adhiratha found a baby wrapped up in a basket. The baby had been left by Kuntī because he was born before she was married. Because Adhiratha had no sons, he raised this baby as his own. [This son was later known as Karṇa.]
TEXT 14
vṛṣasenaḥ sutas tasya
karṇasya jagatīpate
druhyoś ca tanayo babhruḥ
setus tasyātmajas tataḥ
SYNONYMS
vṛṣasenaḥ-Vṛṣasena; sutaḥ-a son; tasya karṇasya-of that same Karṇa; jagatī pate-O Mahārāja Parīkṣit; druhyoḥ ca-of Druhyu, the third son of Yayāti; tanayaḥ-a son; babhruḥ-Babhru; setuḥ-Setu; tasya-of him (Babhru); ātmajaḥ tataḥ-a son thereafter.
O King, the only son of Karṇa was Vṛṣasena. Druhyu, the third son of Yayāti, had a son named Babhru, and the son of Babhru was known as Setu.
TEXT 15
ārabdhas tasya gāndhāras
tasya dharmas tato dhṛtaḥ
dhṛtasya durmadas tasmāt
pracetāḥ prācetasaḥ śatam
SYNONYMS
ārabdhaḥ-Ārabdha (was the son of Setu); tasya-of him (Ārabdha); gāndhāraḥ-a son named Gāndhāra; tasya-of him (Gāndhāra); dharmaḥ-a son known as Dharma; tataḥ-from him (Dharma); dhṛtaḥ-a son named Dhṛta; dhṛtasya-of Dhṛta; durmadaḥ-a son named Durmada; tasmāt-from him (Durmada); pracetāḥ-a son named Pracetā; prācetasaḥ-of Pracetā; śatam-there were one hundred sons.
The son of Setu was Ārabdha, Ārabdha's son was Gāndhāra, and Gāndhāra's son was Dharma. Dharma's son was Dhṛta, Dhṛta's son was Durmada, and Durmada's son was Pracetā, who had one hundred sons.
TEXT 16
mlecchādhipatayo 'bhūvann
udīcīṁ diśam āśritāḥ
turvasoś ca suto vahnir
vahner bhargo 'tha bhānumān
SYNONYMS
mleccha-of the lands known as Mlecchadeśa (where Vedic civilization was not present); adhipatayaḥ-the kings; abhūvan-became; udīcīm-on the northern side of India; diśam-the direction; āśritāḥ-accepting as the jurisdiction; turvasoḥ ca-of Turvasu, the second son of Mahārāja Yayāti; sutaḥ-the son; vahniḥ-Vahni; vahneḥ-of Vahni; bhargaḥ-the son named Bharga; atha-thereafter, his son; bhānumān-Bhānumān.
The Pracetās [the sons of Pracetā] occupied the northern side of India, which was devoid of Vedic civilization, and became kings there. Yayāti's second son was Turvasu. The son of Turvasu was Vahni; the son of Vahni, Bharga; the son of Bharga, Bhānumān.
TEXT 17
tribhānus tat-suto 'syāpi
karandhama udāra-dhīḥ
marutas tat-suto 'putraḥ
putraṁ pauravam anvabhūt
SYNONYMS
tribhānuḥ-Tribhānu; tat-sutaḥ-the son of Bhānumān; asya-of him (Tribhānu); api-also; karandhamaḥ-Karandhama; udāra-dhīḥ-who was very magnanimous; marutaḥ-Maruta; tat-sutaḥ-the son of Karandhama; aputraḥ-being without issue; putram-as his son; pauravam-a son of the Pūru dynasty, Mahārāja Duṣmanta; anvabhūt-adopted.
The son of Bhānumān was Tribhānu, and his son was the magnanimous Karandhama. Karandhama's son was Maruta, who had no sons and who therefore adopted a son of the Pūru dynasty [Mahārāja Duṣmanta] as his own.
TEXTS 18–19
duṣmantaḥ sa punar bheje
sva-vaṁśaṁ rājya-kāmukaḥ
yayāter jyeṣṭha-putrasya
yador vaṁśaṁ nararṣabha
varṇayāmi mahā-puṇyaṁ
sarva-pāpa-haraṁ nṛṇām
yador vaṁśaṁ naraḥ śrutvā
sarva-pāpaiḥ pramucyate
SYNONYMS
duṣmantaḥ-Mahārāja Duṣmanta; saḥ-he; punaḥ bheje-again accepted; sva-vaṁśam-his original dynasty (the Pūru dynasty); rājya-kāmukaḥ-because of desiring the royal throne; yayāteḥ-of Mahārāja Yayāti; jyeṣṭha-putrasya-of the first son, Yadu; yadoḥ vaṁśam-the dynasty of Yadu; nara-ṛṣabha-O best of human beings, Mahārāja Parīkṣit; varṇayāmi-I shall describe; mahā-puṇyam-supremely pious; sarva-pāpa-haram-vanquishes the reactions of sinful activities; nṛṇām-of human society; yadoḥ vaṁśam-the description of the dynasty of Yadu; naraḥ-any person; śrutvā-simply by hearing; sarva-pāpaiḥ-from all reactions of sinful activities; pramucyate-is freed.
Mahārāja Duṣmanta, desiring to occupy the throne, returned to his original dynasty [the Pūru dynasty], even though he had accepted Maruta as his father. O Mahārāja Parīkṣit, let me now describe the dynasty of Yadu, the eldest son of Mahārāja Yayāti. This description is supremely pious, and it vanquishes the reactions of sinful activities in human society. Simply by hearing this description, one is freed from all sinful reactions.
TEXTS 20–21
yatrāvatīrṇo bhagavān
paramātmā narākṛtiḥ
yadoḥ sahasrajit kroṣṭā
nalo ripur iti śrutāḥ
catvāraḥ sūnavas tatra
śatajit prathamātmajaḥ
mahāhayo reṇuhayo
haihayaś ceti tat-sutāḥ
SYNONYMS
yatra-wherein, in which dynasty; avatīrṇaḥ-descended; bhagavān-the Supreme Personality of Godhead, Kṛṣṇa; paramātmā-who is the Supersoul of all living entities; nara-ākṛtiḥ-a person, exactly resembling a human being; yadoḥ-of Yadu; sahasrajit-Sahasrajit; kroṣṭā-Kroṣṭā; nalaḥ-Nala; ripuḥ-Ripu; iti śrutāḥ-thus they are celebrated; catvāraḥ-four; sūnavaḥ-sons; tatra-therein; śatajit-Śatajit; prathama-ātmajaḥ-of the first sons; mahāhayaḥ-Mahāhaya; reṇuhayaḥ-Reṇuhaya; haihayaḥ-Haihaya; ca-and; iti-thus; tat-sutāḥ-his sons (the sons of Śatajit).
The Supreme Personality of Godhead, Kṛṣṇa, the Supersoul in the hearts of all living entities, descended in His original form as a human being in the dynasty or family of Yadu. Yadu had four sons, named Sahasrajit, Kroṣṭā, Nala and Ripu. Of these four, the eldest, Sahasrajit, had a son named Śatajit, who had three sons, named Mahāhaya, Reṇuhaya and Haihaya.
As confirmed in Śrīmad-Bhāgavatam (1.2.11):
vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate
"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān." The majority of transcendentalists understand only the impersonal Brahman or localized Paramātmā, for the Personality of Godhead is very difficult to understand. As the Lord says in Bhagavad-gītā (7.3):
manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścin māṁ vetti tattvataḥ
"Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth." The yogīs and jñānīs-that is, the mystic yogīs and the impersonalists-can understand the Absolute Truth as impersonal or localized, but although such realized souls are above ordinary human beings, they cannot understand how the Supreme Absolute Truth can be a person. Therefore it is said that out of many siddhas, the souls who have already realized the Absolute Truth, one may understand Kṛṣṇa, who exactly resembles a human being (narākṛti). This human form was explained by Kṛṣṇa Himself after He manifested the virāṭ-rūpa. The virāṭ-rūpa is not the original form of the Lord; the Lord's original form is Dvibhuja-śyāmasundara, Muralīdhara, the Lord with two hands, playing a flute (yaṁ śyāmasundaram acintya-guṇa-svarūpam). The Lord's forms are proof of His inconceivable qualities. Although the Lord maintains innumerable universes within the period of His breath, He is dressed with a form exactly like that of a human being. That does not mean, however, that He is a human being. This is His original form, but because He looks like a human being, those with a poor fund of knowledge consider Him an ordinary man. The Lord says:
avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram
"Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be." (Bg. 9.11) By the Lord's paraṁ bhāvam, or transcendental nature, He is the all-pervading Paramātmā living in the core of the hearts of all living entities, yet He looks like a human being. Māyāvāda philosophy says that the Lord is originally impersonal but assumes a human form and many other forms when He descends. Actually, however, He is originally like a human being, and the impersonal Brahman consists of the rays of His body (yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]).
TEXT 22
dharmas tu haihaya-suto
netraḥ kunteḥ pitā tataḥ
sohañjir abhavat kunter
mahiṣmān bhadrasenakaḥ
SYNONYMS
dharmaḥ tu-Dharma, however; haihaya-sutaḥ-became the son of Haihaya; netraḥ-Netra; kunteḥ-of Kunti; pitā-the father; tataḥ-from him (Dharma); sohañjiḥ-Sohañji; abhavat-became; kunteḥ-the son of Kunti; mahiṣmān-Mahiṣmān; bhadrasenakaḥ-Bhadrasenaka.
The son of Haihaya was Dharma, and the son of Dharma was Netra, the father of Kunti. From Kunti came a son named Sohañji, from Sohañji came Mahiṣmān, and from Mahiṣmān, Bhadrasenaka.
TEXT 23
durmado bhadrasenasya
dhanakaḥ kṛtavīryasūḥ
kṛtāgniḥ kṛtavarmā ca
kṛtaujā dhanakātmajāḥ
SYNONYMS
durmadaḥ-Durmada; bhadrasenasya-of Bhadrasena; dhanakaḥ-Dhanaka; kṛtavīrya-sūḥ-giving birth to Kṛtavīrya; kṛtāgniḥ-by the name Kṛtāgni; kṛtavarmā-Kṛtavarmā; ca-also; kṛtaujāḥ-Kṛtaujā; dhanaka-ātmajāḥ-sons of Dhanaka.
The sons of Bhadrasena were known as Durmada and Dhanaka. Dhanaka was the father of Kṛtavīrya and also of Kṛtāgni, Kṛtavarmā and Kṛtaujā.
TEXT 24
arjunaḥ kṛtavīryasya
sapta-dvīpeśvaro 'bhavat
dattātreyād dharer aṁśāt
prāpta-yoga-mahāguṇaḥ
SYNONYMS
arjunaḥ-Arjuna; kṛtavīryasya-of Kṛtavīrya; sapta-dvīpa-of the seven islands (the whole world); īśvaraḥ abhavat-became the emperor; dattātreyāt-from Dattātreya; hareḥ aṁśāt-from he who was the incarnation of the Supreme Personality of Godhead; prāpta-obtained; yoga-mahāguṇaḥ-the quality of mystic power.
The son of Kṛtavīrya was Arjuna. He [Kārtavīryārjuna] became the emperor of the entire world, consisting of seven islands, and received mystic power from Dattātreya, the incarnation of the Supreme Personality of Godhead. Thus he obtained the mystic perfections known as asta-siddhi.
TEXT 25
na nūnaṁ kārtavīryasya
gatiṁ yāsyanti pārthivāḥ
yajña-dāna-tapo-yogaiḥ
śruta-vīrya-dayādibhiḥ
SYNONYMS
na-not; nūnam-indeed; kārtavīryasya-of Emperor Kārtavīrya; gatim-the activities; yāsyanti-could understand or achieve; pārthivāḥ-everyone on the earth; yajña-sacrifices; dāna-charity; tapaḥ-austerities; yogaiḥ-mystic powers; śruta-education; vīrya-strength; dayā-mercy; ādibhiḥ-by all these qualities.
No other king in this world could equal Kārtavīryārjuna in sacrifices, charity, austerity, mystic power, education, strength or mercy.
TEXT 26
pañcāśīti sahasrāṇi
hy avyāhata-balaḥ samāḥ
anaṣṭa-vitta-smaraṇo
bubhuje 'kṣayya-ṣaḍ-vasu
SYNONYMS
pañcāśīti-eighty-five; sahasrāṇi-thousands; hi-indeed; avyāhata-inexhaustible; balaḥ-the strength of whom; samāḥ-years; anaṣṭa-without deterioration; vitta-material opulences; smaraṇaḥ-and memory; bubhuje-enjoyed; akṣayya-without deterioration; ṣaṭ-vasu-six kinds of enjoyable material opulence.
For eighty-five thousand years, Kārtavīryārjuna continuously enjoyed material opulences with full bodily strength and unimpaired memory. In other words, he enjoyed inexhaustible material opulences with his six senses.
TEXT 27
tasya putra-sahasreṣu
pañcaivorvaritā mṛdhe
jayadhvajaḥ śūraseno
vṛṣabho madhur ūrjitaḥ
SYNONYMS
tasya-of him (Kārtavīryārjuna); putra-sahasreṣu-among the one thousand sons; pañca-five; eva-only; urvaritāḥ-remained alive; mṛdhe-in a fight (with Paraśurāma); jayadhvajaḥ-Jayadhvaja; śūrasenaḥ-Śūrasena; vṛṣabhaḥ-Vṛṣabha; madhuḥ-Madhu; ūrjitaḥ-and Ūrjita.
Of the one thousand sons of Kārtavīryārjuna, only five remained alive after the fight with Paraśurāma. Their names were Jayadhvaja, Śūrasena, Vṛṣabha, Madhu and Ūrjita.
TEXT 28
jayadhvajāt tālajaṅghas
tasya putra-śataṁ tv abhūt
kṣatraṁ yat tālajaṅghākhyam
aurva-tejopasaṁhṛtam
SYNONYMS
jayadhvajāt-of Jayadhvaja; tālajaṅghaḥ-a son named Tālajaṅgha; tasya-of him (Tālajaṅgha); putra-śatam-one hundred sons; tu-indeed; abhūt-were born; kṣatram-a dynasty of kṣatriyas; yat-which; tālajaṅgha-ākhyam-were known as the Tālajaṅghas; aurva-tejaḥ-being very powerful; upasaṁhṛtam-were killed by Mahārāja Sagara.
Jayadhvaja had a son named Tālajaṅgha, who had one hundred sons. All the kṣatriyas in that dynasty, known as Tālajaṅgha, were annihilated by the great power received by Mahārāja Sagara from Aurva Ṛṣi.
TEXT 29
teṣāṁ jyeṣṭho vītihotro
vṛṣṇiḥ putro madhoḥ smṛtaḥ
tasya putra-śataṁ tv āsīd
vṛṣṇi-jyeṣṭhaṁ yataḥ kulam
SYNONYMS
teṣām-of all of them; jyeṣṭhaḥ-the eldest son; vītihotraḥ-a son named Vītihotra; vṛṣṇiḥ-Vṛṣṇi; putraḥ-the son; madhoḥ-of Madhu; smṛtaḥ-was well known; tasya-of him (Vṛṣṇi); putra-śatam-one hundred sons; tu-indeed; āsīt-there were; vṛṣṇi-Vṛṣṇi; jyeṣṭham-the eldest; yataḥ-from him; kulam-the dynasty.
Of the sons of Tālajaṅgha, Vītihotra was the eldest. The son of Vītihotra named Madhu had a celebrated son named Vṛṣṇi. Madhu had one hundred sons, of whom Vṛṣṇi was the eldest. The dynasties known as Yādava, Mādhava and Vṛṣṇi had their origin from Yadu, Madhu and Vṛṣṇi.
TEXTS 30–31
mādhavā vṛṣṇayo rājan
yādavāś ceti saṁjñitāḥ
yadu-putrasya ca kroṣṭoḥ
putro vṛjinavāṁs tataḥ
svāhito 'to viṣadgur vai
tasya citrarathas tataḥ
śaśabindur mahā-yogī
mahā-bhāgo mahān abhūt
caturdaśa-mahāratnaś
cakravarty aparājitaḥ
SYNONYMS
mādhavāḥ-the dynasty beginning from Madhu; vṛṣṇayaḥ-the dynasty beginning from Vṛṣṇi; rājan-O King (Mahārāja Parīkṣit); yādavāḥ-the dynasty beginning from Yadu; ca-and; iti-thus; saṁjñitāḥ-are so-called because of those different persons; yadu-putrasya-of the son of Yadu; ca-also; kroṣṭoḥ-of Kroṣṭā; putraḥ-the son; vṛjinavān-his name was Vṛjinavān; tataḥ-from him (Vṛjinavān); svāhitaḥ-Svāhita; ataḥ-thereafter; viṣadguḥ-a son named Viṣadgu; vai-indeed; tasya-of him; citrarathaḥ-Citraratha; tataḥ-from him; śaśabinduḥ-Śaśabindu; mahā-yogī-a great mystic; mahā-bhāgaḥ-most fortunate; mahān-a great personality; abhūt-he became; caturdaśa-mahāratnaḥ-fourteen kinds of great opulences; cakravartī-he possessed as the emperor; aparājitaḥ-not defeated by anyone else.
O Mahārāja Parīkṣit, because Yadu, Madhu and Vṛṣṇi each inaugurated a dynasty, their dynasties are known as Yādava, Mādhava and Vṛṣṇi. The son of Yadu named Kroṣṭā had a son named Vṛjinavān. The son of Vṛjinavān was Svāhita; the son of Svāhita, Viṣadgu; the son of Viṣadgu, Citraratha; and the son of Citraratha, Śaśabindu. The greatly fortunate Śaśabindu, who was a great mystic, possessed fourteen opulences and was the owner of fourteen great jewels. Thus he became the emperor of the world.
In the Mārkaṇḍeya Purāṇa the fourteen kinds of great jewels are described as follows: (1) an elephant, (2) a horse, (3) a chariot, (4) a wife, (5) arrows, (6) a reservoir of wealth, (7) a garland, (8) valuable costumes, (9) trees, (10) a spear, (11) a noose, (12) jewels, (13) an umbrella, and (14) regulative principles. To be the emperor, one must possess all fourteen of these opulences. Śaśabindu possessed them all.
TEXT 32
tasya patnī-sahasrāṇāṁ
daśānāṁ sumahā-yaśāḥ
daśa-lakṣa-sahasrāṇi
putrāṇāṁ tāsv ajījanat
SYNONYMS
tasya-of Śaśabindu; patnī-wives; sahasrāṇām-of thousands; daśānām-ten; su-mahā-yaśāḥ-greatly famous; daśa-ten; lakṣa-lakhs (one lakh equals one hundred thousand); sahasrāṇi-thousands; putrāṇām-of sons; tāsu-in them; ajījanat-he begot.
The famous Śaśabindu had ten thousand wives, and by each he begot a lakh of sons. Therefore the number of his sons was ten thousand lakhs.
TEXT 33
teṣāṁ tu ṣaṭ pradhānānāṁ
pṛthuśravasa ātmajaḥ
dharmo nāmośanā tasya
hayamedha-śatasya yāṭ
SYNONYMS
teṣām-out of so many sons; tu-but; ṣaṭ pradhānānām-of whom there were six foremost sons; pṛthuśravasaḥ-of Pṛthuśravā; ātmajaḥ-the son; dharmaḥ-Dharma; nāma-by the name; uśanā-Uśanā; tasya-his; hayamedha-śatasya-of one hundred aśvamedha sacrifices; yāṭ-he was the performer.
Among these many sons, six were the foremost, such as Pṛthuśravā and Pṛthukīrti. The son of Pṛthuśravā was known as Dharma, and his son was known as Uśanā. Uśanā was the performer of one hundred horse sacrifices.
TEXT 34
tat-suto rucakas tasya
pañcāsann ātmajāḥ śṛṇu
purujid-rukma-rukmeṣu-
pṛthu-jyāmagha-saṁjñitāḥ
SYNONYMS
tat-sutaḥ-the son of Uśanā; rucakaḥ-Rucaka; tasya-of him; pañca-five; āsan-there were; ātmajāḥ-sons; śṛṇu-please hear (their names); purujit-Purujit; rukma-Rukma; rukmeṣu-Rukmeṣu; pṛthu-Pṛthu; jyāmagha-Jyāmagha; saṁjñitāḥ-these five sons were named.
The son of Uśanā was Rucaka, who had five sons-Purujit, Rukma, Rukmeṣu, Pṛthu and Jyāmagha. Please hear of these sons from me.
TEXTS 35–36
jyāmaghas tv aprajo 'py anyāṁ
bhāryāṁ śaibyā-patir bhayāt
nāvindac chatru-bhavanād
bhojyāṁ kanyām ahāraṣīt
ratha-sthāṁ tāṁ nirīkṣyāha
śaibyā patim amarṣitā
keyaṁ kuhaka mat-sthānaṁ
ratham āropiteti vai
snuṣā tavety abhihite
smayantī patim abravīt
SYNONYMS
jyāmaghaḥ-King Jyāmagha; tu-indeed; aprajaḥ api-although issueless; anyām-another; bhāryām-wife; śaibyā-patiḥ-because he was the husband of Śaibyā; bhayāt-out of fear; na avindat-did not accept; śatru-bhavanāt-from the enemy's camp; bhojyām-a prostitute used for sense gratification; kanyām-girl; ahāraṣīt-brought; ratha-sthām-who was seated on the chariot; tām-her; nirīkṣya-seeing; āha-said; śaibyā-Śaibyā, the wife of Jyāmagha; patim-unto her husband; amarṣitā-being very angry; kā iyam-who is this; kuhaka-you cheater; mat-sthānam-my place; ratham-on the chariot; āropitā-has been allowed to sit; iti-thus; vai-indeed; snuṣā-daughter-in-law; tava-your; iti-thus; abhihite-being informed; smayantī-smilingly; patim-unto her husband; abravīt-said.
Jyāmagha had no sons, but because he was fearful of his wife, Śaibyā, he could not accept another wife. Jyāmagha once took from the house of some royal enemy a girl who was a prostitute, but upon seeing her Śaibyā was very angry and said to her husband, "My husband, you cheater, who is this girl sitting upon my seat on the chariot?" Jyāmagha then replied, "This girl will be your daughter-in-law." Upon hearing these joking words, Śaibyā smilingly replied.
TEXT 37
ahaṁ bandhyāsapatnī ca
snuṣā me yujyate katham
janayiṣyasi yaṁ rājñi
tasyeyam upayujyate
SYNONYMS
aham-I am; bandhyā-sterile; asa-patnī-I have no co-wife; ca-also; snuṣā-daughter-in-law; me-my; yujyate-could be; katham-how; janayiṣyasi-you will give birth to; yam-which son; rājñi-O my dear Queen; tasya-for him; iyam-this girl; upayujyate-will be very suitable.
Śaibyā said, "I am sterile and have no co-wife. How can this girl be my daughter-in-law? Please tell me." Jyāmagha replied, "My dear Queen, I shall see that you indeed have a son and that this girl will be your daughter-in-law."
TEXT 38
anvamodanta tad viśve-
devāḥ pitara eva ca
śaibyā garbham adhāt kāle
kumāraṁ suṣuve śubham
sa vidarbha iti prokta
upayeme snuṣāṁ satīm
SYNONYMS
anvamodanta-accepted; tat-that statement predicting the birth of a son; viśvedevāḥ-the Viśvedeva demigods; pitaraḥ-the Pitās or forefathers; eva-indeed; ca-also; śaibyā-the wife of Jyāmagha; garbham-pregnancy; adhāt-conceived; kāle-in due course of time; kumāram-a son; suṣuve-gave birth to; śubham-very auspicious; saḥ-that son; vidarbhaḥ-Vidarbha; iti-thus; proktaḥ-was well known; upayeme-later married; snuṣām-who was accepted as daughter-in-law; satīm-very chaste girl.
Long, long ago, Jyāmagha had satisfied the demigods and Pitās by worshiping them. Now, by their mercy, Jyāmagha's words came true. Although Śaibyā was barren, by the grace of the demigods she became pregnant and in due course of time gave birth to a child named Vidarbha. Before the child's birth, the girl had been accepted as a daughter-in-law, and therefore Vidarbha actually married her when he grew up.
Thus end the Bhaktivedanta purports of the Ninth Canto, Twenty-third Chapter, of the Śrīmad-Bhāgavatam, entitled "The Dynasties of the Sons of Yayāti."
Chapter Twenty-four
Kṛṣṇa the Supreme Personality of Godhead
Vidarbha had three sons, named Kuśa, Kratha and Romapāda. Of these three, Romapāda expanded his dynasty by the sons and grandsons named Babhru, Kṛti, Uśika, Cedi and Caidya, all of whom later became kings. From the son of Vidarbha named Kratha came a son named Kunti, from whose dynasty came the descendants named Vṛṣṇi, Nirvṛti, Daśārha, Vyoma, Jīmūta, Vikṛti, Bhīmaratha, Navaratha, Daśaratha, Śakuni, Karambhi, Devarāta, Devakṣatra, Madhu, Kuruvaśa, Anu, Puruhotra, Ayu and Sātvata. Sātvata had seven sons. One of them was Devāvṛdha, whose son was Babhru. Another son of Sātvata was Mahābhoja, by whom the Bhoja dynasty was inaugurated. Another was Vṛṣṇi, who had a son named Yudhājit. From Yudhājit came Anamitra and Śini, and from Anamitra came Nighna and another Śini. The descendants in succession from Śini were Satyaka, Yuyudhāna, Jaya, Kuṇi and Yugandhara. Another son of Anamitra was Vṛṣṇi. From Vṛṣṇi came Śvaphalka, by whom Akrūra and twelve other sons were generated. From Akrūra came two sons, named Devavān and Upadeva. The son of Andhaka named Kukura was the origin of the descendants known as Vahni, Vilomā, Kapotaromā, Anu, Andhaka, Dundubhi, Avidyota, Punarvasu and Āhuka. Āhuka had two sons, named Devaka and Ugrasena. The four sons of Devaka were known as Devavān, Upadeva, Sudeva and Devavardhana, and his seven daughters were Dhṛtadevā, Śāntidevā, Upadevā, Śrīdevā, Devarakṣitā, Sahadevā and Devakī. Vasudeva married all seven daughters of Devaka. Ugrasena had nine sons named Kaṁsa, Sunāmā, Nyagrodha, Kaṅka, Śaṅku, Suhū, Rāṣṭrapāla, Dhṛṣṭi and Tuṣṭimān, and he had five daughters named Kaṁsā, Kaṁsavatī, Kaṅkā, Śūrabhū and Rāṣṭrapālikā. The younger brothers of Vasudeva married all the daughters of Ugrasena.
Vidūratha, the son of Citraratha, had a son named Śūra, who had ten other sons, of whom Vasudeva was the chief. Śūra gave one of his five daughters, Pṛthā, to his friend Kunti, and therefore she was also named Kuntī. In her maiden state she gave birth to a child named Karṇa, and later she married Mahārāja Pāṇḍu.
Vṛddhaśarmā married the daughter of Śūra named Śrutadevā, from whose womb Dantavakra was born. Dhṛṣṭaketu married Śūra's daughter named Śrutakīrti, who had five sons. Jayasena married Śūra's daughter named Rājādhidevī. The king of Cedi-deśa, Damaghoṣa, married the daughter of Śūra named Śrutaśravā, from whom Śiśupāla was born.
Devabhāga, through the womb of Kaṁsā, begot Citraketu and Bṛhadbala; and Devaśravā, through the womb of Kaṁsavatī, begot Suvīra and Iṣumān. From Kaṅka, through the womb of Kaṅkā, came Baka, Satyajit and Purujit, and from Sṛñjaya, through the womb of Rāṣṭrapālikā, came Vṛṣa and Durmarṣaṇa. Śyāmaka, through the womb of Śūrabhūmi, begot Harikeśa and Hiraṇyākṣa. Vatsaka, through the womb of Miśrakeśī, begot Vṛka, who begot the sons named Takṣa, Puṣkara and Śāla. From Samīka came Sumitra and Arjunapāla, and from Ānaka came Ṛtadhāmā and Jaya.
Vasudeva had many wives, of whom Devakī and Rohiṇī were the most important. From the womb of Rohiṇī, Baladeva was born, along with Gada, Sāraṇa, Durmada, Vipula, Dhruva, Kṛta and others. Vasudeva had many other sons by his other wives, and the eighth son to appear from the womb of Devakī was the Supreme Personality of Godhead, who delivered the entire world from the burden of demons. This chapter ends by glorifying the Supreme Personality of Godhead Vāsudeva.
TEXT 1
śrī-śuka uvāca
tasyāṁ vidarbho 'janayat
putrau nāmnā kuśa-krathau
tṛtīyaṁ romapādaṁ ca
vidarbha-kula-nandanam
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; tasyām-in that girl; vidarbhaḥ-the son born of Śaibyā named Vidarbha; ajanayat-gave birth; putrau-to two sons; nāmnā-by the name; kuśa-krathau-Kuśa and Kratha; tṛtīyam-and a third son; romapādam ca-Romapāda also; vidarbha-kula-nandanam-the favorite in the dynasty of Vidarbha.
Śukadeva Gosvāmī said: By the womb of the girl brought by his father, Vidarbha begot three sons, named Kuśa, Kratha and Romapāda. Romapāda was the favorite in the dynasty of Vidarbha.
TEXT 2
romapāda-suto babhrur
babhroḥ kṛtir ajāyata
uśikas tat-sutas tasmāc
cediś caidyādayo nṛpāḥ
SYNONYMS
romapāda-sutaḥ-the son of Romapāda; babhruḥ-Babhru; babhroḥ-from Babhru; kṛtiḥ-Kṛti; ajāyata-was born; uśikaḥ-Uśika; tat-sutaḥ-the son of Kṛti; tasmāt-from him (Uśika); cediḥ-Cedi; caidya-Caidya (Damaghoṣa); ādayaḥ-and others; nṛpāḥ-kings.
The son of Romapāda was Babhru, from whom there came a son named Kṛti. The son of Kṛti was Uśika, and the son of Uśika was Cedi. From Cedi was born the king known as Caidya and others.
TEXTS 3–4
krathasya kuntiḥ putro 'bhūd
vṛṣṇis tasyātha nirvṛtiḥ
tato daśārho nāmnābhūt
tasya vyomaḥ sutas tataḥ
jīmūto vikṛtis tasya
yasya bhīmarathaḥ sutaḥ
tato navarathaḥ putro
jāto daśarathas tataḥ
SYNONYMS
krathasya-of Kratha; kuntiḥ-Kunti; putraḥ-a son; abhūt-was born; vṛṣṇiḥ-Vṛṣṇi; tasya-his; atha-then; nirvṛtiḥ-Nirvṛti; tataḥ-from him; daśārhaḥ-Daśārha; nāmnā-by name; abhūt-was born; tasya-of him; vyomaḥ-Vyoma; sutaḥ-a son; tataḥ-from him; jīmūtaḥ-Jīmūta; vikṛtiḥ-Vikṛti; tasya-his (Jīmūta's son); yasya-of whom (Vikṛti); bhīmarathaḥ-Bhīmaratha; sutaḥ-a son; tataḥ-from him (Bhīmaratha); navarathaḥ-Navaratha; putraḥ-a son; jātaḥ-was born; daśarathaḥ-Daśaratha; tataḥ-from him.
The son of Kratha was Kunti; the son of Kunti, Vṛṣṇi; the son of Vṛṣṇi, Nirvṛti; and the son of Nirvṛti, Daśārha. From Daśārha came Vyoma; from Vyoma came Jīmūta; from Jīmūta, Vikṛti; from Vikṛti, Bhīmaratha; from Bhīmaratha, Navaratha; and from Navaratha, Daśaratha.
TEXT 5
karambhiḥ śakuneḥ putro
devarātas tad-ātmajaḥ
devakṣatras tatas tasya
madhuḥ kuruvaśād anuḥ
SYNONYMS
karambhiḥ-Karambhi; śakuneḥ-from Śakuni; putraḥ-a son; devarātaḥ-Devarāta; tat-ātmajaḥ-the son of him (Karambhi); devakṣatraḥ-Devakṣatra; tataḥ-thereafter; tasya-from him (Devakṣatra); madhuḥ-Madhu; kuruvaśāt-from Kuruvaśa, the son of Madhu; anuḥ-Anu.
From Daśaratha came a son named Śakuni and from Śakuni a son named Karambhi. The son of Karambhi was Devarāta, and his son was Devakṣatra. The son of Devakṣatra was Madhu, and his son was Kuruvaśa, from whom there came a son named Anu.
TEXTS 6–8
puruhotras tv anoḥ putras
tasyāyuḥ sātvatas tataḥ
bhajamāno bhajir divyo
vṛṣṇir devāvṛdho 'ndhakaḥ
sātvatasya sutāḥ sapta
mahābhojaś ca māriṣa
bhajamānasya nimlociḥ
kiṅkaṇo dhṛṣṭir eva ca
ekasyām ātmajāḥ patnyām
anyasyāṁ ca trayaḥ sutāḥ
śatājic ca sahasrājid
ayutājid iti prabho
SYNONYMS
puruhotraḥ-Puruhotra; tu-indeed; anoḥ-of Anu; putraḥ-the son; tasya-of him (Puruhotra); ayuḥ-Ayu; sātvataḥ-Sātvata; tataḥ-from him (Ayu); bhajamānaḥ-Bhajamāna; bhajiḥ-Bhaji; divyaḥ-Divya; vṛṣṇiḥ-Vṛṣṇi; devāvṛdhaḥ-Devāvṛdha; andhakaḥ-Andhaka; sātvatasya-of Sātvata; sutāḥ-son s; sapta-seven; mahābhojaḥ ca-as well as Mahābhoja; māriṣa-O great King; bhajamānasya-of Bhajamāna; nimlociḥ-Nimloci; kiṅkaṇaḥ-Kiṅkaṇa; dhṛṣṭiḥ-Dhṛṣṭi; eva-indeed; ca-also; ekasyām-born from one wife; ātmajāḥ-sons; patnyām-by a wife; anyasyām-another; ca-also; trayaḥ-three; sutāḥ-sons; śatājit-Śatājit; ca-also; sahasrājit-Sahasrājit; ayutājit-Ayutājit; iti-thus; prabho-O King.
The son of Anu was Puruhotra, the son of Puruhotra was Ayu, and the son of Ayu was Sātvata. O great Āryan King, Sātvata had seven sons, named Bhajamāna, Bhaji, Divya, Vṛṣṇi, Devāvṛdha, Andhaka and Mahābhoja. From Bhajamāna by one wife came three sons-Nimloci, Kiṅkaṇa and Dhṛṣṭi. And from his other wife came three other sons-Śatājit, Sahasrājit and Ayutājit.
TEXT 9
babhrur devāvṛdha-sutas
tayoḥ ślokau paṭhanty amū
yathaiva śṛṇumo dūrāt
sampaśyāmas tathāntikāt
SYNONYMS
babhruḥ-Babhru; devāvṛdha-of Devāvṛdha; sutaḥ-the son; tayoḥ-of them; ślokau-two verses; paṭhanti-all the members of the old generation recite; amū-those; yathā-as; eva-indeed; śṛṇumaḥ-we have heard; dūrāt-from a distance; sampaśyāmaḥ-are actually seeing; tathā-similarly; antikāt-presently also.
The son of Devāvṛdha was Babhru. Concerning Devāvṛdha and Babhru there are two famous songs of prayer, which were sung by our predecessors and which we have heard from a distance. Even now I hear the same prayers about their qualities [because that which was heard before is still sung continuously].
TEXTS 10–11
babhruḥ śreṣṭho manuṣyāṇāṁ
devair devāvṛdhaḥ samaḥ
puruṣāḥ pañca-ṣaṣṭiś ca
ṣaṭ-sahasrāṇi cāṣṭa ca
ye 'mṛtatvam anuprāptā
babhror devāvṛdhād api
mahābhojo 'tidharmātmā
bhojā āsaṁs tad-anvaye
SYNONYMS
babhruḥ-King Babhru; śreṣṭhaḥ-the best of all kings; manuṣyāṇām-of all human beings; devaiḥ-with the demigods; devāvṛdhaḥ-King Devāvṛdha; samaḥ-equally situated; puruṣāḥ-persons; pañca-ṣaṣṭiḥ-sixty-five; ca-also; ṣaṭ-sahasrāṇi-six thousand; ca-also; aṣṭa-eight thousand; ca-also; ye-all of them who; amṛtatvam-liberation from material bondage; anuprāptāḥ-achieved; babhroḥ-because of association with Babhru; devāvṛdhāt-and because of association with Devāvṛdha; api-indeed; mahābhojaḥ-King Mahābhoja; ati-dharma-ātmā-exceedingly religious; bhojāḥ-the kings known as Bhoja; āsan-existed; tat-anvaye-in the dynasty of him (Mahābhoja).
"It has been decided that among human beings Babhru is the best and that Devāvṛdha is equal to the demigods. Because of the association of Babhru and Devāvṛdha, all of their descendants, numbering 14,065, achieved liberation." In the dynasty of King Mahābhoja, who was exceedingly religious, there appeared the Bhoja kings.
TEXT 12
vṛṣṇeḥ sumitraḥ putro 'bhūd
yudhājic ca parantapa
śinis tasyānamitraś ca
nighno 'bhūd anamitrataḥ
SYNONYMS
vṛṣṇeḥ-of Vṛṣṇi, the son of Sātvata; sumitraḥ-Sumitra; putraḥ-a son; abhūt-appeared; yudhājit-Yudhājit; ca-also; param-tapa-O king who can suppress enemies; śiniḥ-Śini; tasya-his; anamitraḥ-Anamitra; ca-and; nighnaḥ-Nighna; abhūt-appeared; anamitrataḥ-from Anamitra.
O King, Mahārāja Parīkṣit, who can suppress your enemies, the sons of Vṛṣṇi were Sumitra and Yudhājit. From Yudhājit came Śini and Anamitra, and from Anamitra came a son named Nighna.
TEXT 13
satrājitaḥ prasenaś ca
nighnasyāthāsatuḥ sutau
anamitra-suto yo 'nyaḥ
śinis tasya ca satyakaḥ
SYNONYMS
satrājitaḥ-Satrājita; prasenaḥ ca-Prasena also; nighnasya-the sons of Nighna; atha-thus; asatuḥ-existed; sutau-two sons; anamitra-sutaḥ-the son of Anamitra; yaḥ-one who; anyaḥ-another; śiniḥ-Śini; tasya-his; ca-also; satyakaḥ-the son named Satyaka.
The two sons of Nighna were Satrājita and Prasena. Another son of Anamitra was another Śini, and his son was Satyaka.
TEXT 14
yuyudhānaḥ sātyakir vai
jayas tasya kuṇis tataḥ
yugandharo 'namitrasya
vṛṣṇiḥ putro 'paras tataḥ
SYNONYMS
yuyudhānaḥ-Yuyudhāna; sātyakiḥ-the son of Satyaka; vai-indeed; jayaḥ-Jaya; tasya-of him (Yuyudhāna); kuṇiḥ-Kuṇi; tataḥ-from him (Jaya); yugandharaḥ-Yugandhara; anamitrasya-a son of Anamitra; vṛṣṇiḥ-Vṛṣṇi; putraḥ-a son; aparaḥ-other; tataḥ-from him.
The son of Satyaka was Yuyudhāna, whose son was Jaya. From Jaya came a son named Kuṇi and from Kuṇi a son named Yugandhara. Another son of Anamitra was Vṛṣṇi.
TEXT 15
śvaphalkaś citrarathaś ca
gāndinyāṁ ca śvaphalkataḥ
akrūra-pramukhā āsan
putrā dvādaśa viśrutāḥ
SYNONYMS
śvaphalkaḥ-Śvaphalka; citrarathaḥ ca-and Citraratha; gāndinyām-through the wife named Gāndinī; ca-and; śvaphalkataḥ-from Śvaphalka; akrūra-Akrūra; pramukhāḥ-headed by; āsan-there were; putrāḥ-sons; dvādaśa-twelve; viśrutāḥ-most celebrated.
From Vṛṣṇi came the sons named Śvaphalka and Citraratha. From Śvaphalka by his wife Gāndinī came Akrūra. Akrūra was the eldest, but there were twelve other sons, all of whom were most celebrated.
TEXTS 16–18
āsaṅgaḥ sārameyaś ca
mṛduro mṛduvid giriḥ
dharmavṛddhaḥ sukarmā ca
kṣetropekṣo 'rimardanaḥ
śatrughno gandhamādaś ca
pratibāhuś ca dvādaśa
teṣāṁ svasā sucārākhyā
dvāv akrūra-sutāv api
devavān upadevaś ca
tathā citrarathātmajāḥ
pṛthur vidūrathādyāś ca
bahavo vṛṣṇi-nandanāḥ
SYNONYMS
āsaṅgaḥ-Āsaṅga; sārameyaḥ-Sārameya; ca-also; mṛduraḥ-Mṛdura; mṛduvit-Mṛduvit; giriḥ-Giri; dharmavṛddhaḥ-Dharmavṛddha; sukarmā-Sukarmā; ca-also; kṣetropekṣaḥ-Kṣetropekṣa; arimardanaḥ-Arimardana; śatrughnaḥ-Śatrughna; gandhamādaḥ-Gandhamāda; ca-and; pratibāhuḥ-Pratibāhu; ca-and; dvādaśa-twelve; teṣām-of them; svasā-sister; sucārā-Sucārā; ākhyā-well known; dvau-two; akrūra-of Akrūra; sutau-sons; api-also; devavān-Devavān; upadevaḥ ca-and Upadeva; tathā-thereafter; citraratha-ātmajāḥ-the sons of Citraratha; pṛthuḥ vidūratha-Pṛthu and Vidūratha; ādyāḥ-beginning with; ca-also; bahavaḥ-many; vṛṣṇi-nandanāḥ-the sons of Vṛṣṇi.
The names of these twelve were Āsaṅga, Sārameya, Mṛdura, Mṛduvit, Giri, Dharmavṛddha, Sukarmā, Kṣetropekṣa, Arimardana, Śatrughna, Gandhamāda and Pratibāhu. These brothers also had a sister named Sucārā. From Akrūra came two sons, named Devavān and Upadeva. Citraratha had many sons, headed by Pṛthu and Vidūratha, all of whom were known as belonging to the dynasty of Vṛṣṇi.
TEXT 19
kukuro bhajamānaś ca
śuciḥ kambalabarhiṣaḥ
kukurasya suto vahnir
vilomā tanayas tataḥ
SYNONYMS
kukuraḥ-Kukura; bhajamānaḥ-Bhajamāna; ca-also; śuciḥ-Śuci; kambalabarhiṣaḥ-Kambalabarhiṣa; kukurasya-of Kukura; sutaḥ-a son; vahniḥ-Vahni; vilomā-Vilomā; tanayaḥ-son; tataḥ-from him (Vahni).
Kukura, Bhajamāna, Śuci and Kambalabarhiṣa were the four sons of Andhaka. The son of Kukura was Vahni, and his son was Vilomā.
TEXT 20
kapotaromā tasyānuḥ
sakhā yasya ca tumburuḥ
andhakād dundubhis tasmād
avidyotaḥ punarvasuḥ
SYNONYMS
kapotaromā-Kapotaromā; tasya-his (son); anuḥ-Anu; sakhā-friend; yasya-whose; ca-also; tumburuḥ-Tumburu; andhakāt-of Andhaka, the son of Anu; dundubhiḥ-a son named Dundubhi; tasmāt-from him (Dundubhi); avidyotaḥ-a son named Avidyota; punarvasuḥ-a son named Punarvasu.
The son of Vilomā was Kapotaromā, and his son was Anu, whose friend was Tumburu. From Anu came Andhaka; from Andhaka, Dundubhi; and from Dundubhi, Avidyota. From Avidyota came a son named Punarvasu.
TEXTS 21–23
tasyāhukaś cāhukī ca
kanyā caivāhukātmajau
devakaś cograsenaś ca
catvāro devakātmajāḥ
devavān upadevaś ca
sudevo devavardhanaḥ
teṣāṁ svasāraḥ saptāsan
dhṛtadevādayo nṛpa
śāntidevopadevā ca
śrīdevā devarakṣitā
sahadevā devakī ca
vasudeva uvāha tāḥ
SYNONYMS
tasya-from him (Punarvasu); āhukaḥ-Āhuka; ca-and; āhukī-Āhukī; ca-also; kanyā-a daughter; ca-also; eva-indeed; āhuka-of Āhuka; ātmajau-two sons; devakaḥ-Devaka; ca-and; ugrasenaḥ-Ugrasena; ca-also; catvāraḥ-four; devaka-ātmajāḥ-sons of Devaka; devavān-Devavān; upadevaḥ-Upadeva; ca-and; sudevaḥ-Sudeva; devavardhanaḥ-Devavardhana; teṣām-of all of them; svasāraḥ-sisters; sapta-seven; āsan-existed; dhṛtadevā-ādayaḥ-headed by Dhṛtadevā; nṛpa-O King (Mahārāja Parīkṣit); śāntidevā-Śāntidevā; upadevā-Upadevā; ca-also; śrīdevā-Śrīdevā; devarakṣitā-Devarakṣitā; sahadevā-Sahadevā; devakī-Devakī; ca-and; vasudevaḥ-Śrī Vasudeva, the father of Kṛṣṇa; uvāha-married; tāḥ-them.
Punarvasu had a son and a daughter, named Āhuka and Āhukī respectively, and Āhuka had two sons, named Devaka and Ugrasena. Devaka had four sons, named Devavān, Upadeva, Sudeva and Devavardhana, and he also had seven daughters, named Śāntidevā, Upadevā, Śrīdevā, Devarakṣitā, Sahadevā, Devakī and Dhṛtadevā. Dhṛtadevā was the eldest. Vasudeva, the father of Kṛṣṇa, married all these sisters.
TEXT 24
kaṁsaḥ sunāmā nyagrodhaḥ
kaṅkaḥ śaṅkuḥ suhūs tathā
rāṣṭrapālo 'tha dhṛṣṭiś ca
tuṣṭimān augrasenayaḥ
SYNONYMS
kaṁsaḥ-Kaṁsa; sunāmā-Sunāmā; nyagrodhaḥ-Nyagrodha; kaṅkaḥ-Kaṅka; śaṅkuḥ-Śaṅku; suhūḥ-Suhū; tathā-as well as; rāṣṭrapālaḥ-Rāṣṭrapāla; atha-thereafter; dhṛṣṭiḥ-Dhṛṣṭi; ca-also; tuṣṭimān-Tuṣṭimān; augrasenayaḥ-the sons of Ugrasena.
Kaṁsa, Sunāmā, Nyagrodha, Kaṅka, Śaṅku, Suhū, Rāṣṭrapāla, Dhṛṣṭi and Tuṣṭimān were the sons of Ugrasena.
TEXT 25
kaṁsā kaṁsavatī kaṅkā
śūrabhū rāṣṭrapālikā
ugrasena-duhitaro
vasudevānuja-striyaḥ
SYNONYMS
kaṁsā-Kaṁsā; kaṁsavatī-Kaṁsavatī; kaṅkā-Kaṅkā; śūrabhū-Śūrabhū; rāṣṭrapālikā-Rāṣṭrapālikā; ugrasena-duhitaraḥ-the daughters of Ugrasena; vasudeva-anuja-of the younger brothers of Vasudeva; striyaḥ-the wives.
Kaṁsā, Kaṁsavatī, Kaṅkā, Śūrabhū and Rāṣṭrapālikā were the daughters of Ugrasena. They became the wives of Vasudeva's younger brothers.
TEXT 26
śūro vidūrathād āsīd
bhajamānas tu tat-sutaḥ
śinis tasmāt svayaṁ bhojo
hṛdikas tat-suto mataḥ
SYNONYMS
śūraḥ-Śūra; vidūrathāt-from Vidūratha, the son of Citraratha; āsīt-was born; bhajamānaḥ-Bhajamāna; tu-and; tat-sutaḥ-the son of him (Śūra); śiniḥ-Śini; tasmāt-from him; svayam-personally; bhojaḥ-the famous King Bhoja; hṛdikaḥ-Hṛdika; tat-sutaḥ-the son of him (Bhoja); mataḥ-is celebrated.
The son of Citraratha was Vidūratha, the son of Vidūratha was Śūra, and his son was Bhajamāna. The son of Bhajamāna was Śini, the son of Śini was Bhoja, and the son of Bhoja was Hṛdika.
TEXT 27
devamīḍhaḥ śatadhanuḥ
kṛtavarmeti tat-sutāḥ
devamīḍhasya śūrasya
māriṣā nāma patny abhūt
SYNONYMS
devamīḍhaḥ-Devamīḍha; śatadhanuḥ-Śatadhanu; kṛtavarmā-Kṛtavarmā; iti-thus; tat-sutāḥ-the sons of him (Hṛdika); devamīḍhasya-of Devamīḍha; śūrasya-of Śūra; māriṣā-Māriṣā; nāma-named; patnī-wife; abhūt-there was.
The three sons of Hṛdika were Devamīḍha, Śatadhanu and Kṛtavarmā. The son of Devamīḍha was Śūra, whose wife was named Māriṣā.
TEXTS 28–31
tasyāṁ sa janayām āsa
daśa putrān akalmaṣān
vasudevaṁ devabhāgaṁ
devaśravasam ānakam
sṛñjayaṁ śyāmakaṁ kaṅkaṁ
śamīkaṁ vatsakaṁ vṛkam
deva-dundubhayo nedur
ānakā yasya janmani
vasudevaṁ hareḥ sthānaṁ
vadanty ānakadundubhim
pṛthā ca śrutadevā ca
śrutakīrtiḥ śrutaśravāḥ
rājādhidevī caiteṣāṁ
bhaginyaḥ pañca kanyakāḥ
kunteḥ sakhyuḥ pitā śūro
hy aputrasya pṛthām adāt
SYNONYMS
tasyām-in her (Māriṣā); saḥ-he (Śūra); janayām āsa-begot; daśa-ten; putrān-sons; akalmaṣān-spotless; vasudevam-Vasudeva; devabhāgam-Devabhāga; devaśravasam-Devaśravā; ānakam-Ānaka; sṛñjayam-Sṛñjaya; śyāmakam-Śyāmaka; kaṅkam-Kaṅkā; śamīkam-Śamīka; vatsakam-Vatsaka; vṛkam-Vṛka; deva-dundubhayaḥ-kettledrums sounded by the demigods; neduḥ-were beaten; ānakāḥ-a kind of kettledrum; yasya-whose; janmani-at the time of birth; vasudevam-unto Vasudeva; hareḥ-of the Supreme Personality of Godhead; sthānam-that place; vadanti-they call; ānakadundubhim-Ānakadundubhi; pṛthā-Pṛthā; ca-and; śrutadevā-Śrutadevā; ca-also; śrutakīrtiḥ-Śrutakīrti; śrutaśravāḥ-Śrutaśravā; rājādhidevī-Rājādhidevī; ca-also; eteṣām-of all these; bhaginyaḥ-sisters; pañca-five; kanyakāḥ-daughters (of Śūra); kunteḥ-of Kunti; sakhyuḥ-a friend; pitā-father; śūraḥ-Śūra; hi-indeed; aputrasya-(of Kunti) who was sonless; pṛthām-Pṛthā; adāt-delivered.
Through Māriṣā, King Śūra begot Vasudeva, Devabhāga, Devaśravā, Ānaka, Sṛñjaya, Śyāmaka, Kaṅka, Śamīka, Vatsaka and Vṛka. These ten sons were spotlessly pious personalities. When Vasudeva was born, the demigods from the heavenly kingdom sounded kettledrums. Therefore Vasudeva, who provided the proper place for the appearance of the Supreme Personality of Godhead, Kṛṣṇa, was also known as Ānakadundubhi. The five daughters of King Śūra, named Pṛthā, Śrutadevā, Śrutakīrti, Śrutaśravā and Rājādhidevī, were Vasudeva's sisters. Śūra gave Pṛthā to his friend Kunti, who had no issue, and therefore another name of Pṛthā was Kuntī.
TEXT 32
sāpa durvāsaso vidyāṁ
deva-hūtīṁ pratoṣitāt
tasyā vīrya-parīkṣārtham
ājuhāva raviṁ śuciḥ
SYNONYMS
sā-she (Kuntī, or Pṛthā); āpa-achieved; durvāsasaḥ-from the great sage Durvāsā; vidyām-mystic power; deva-hūtīm-calling any demigod; pratoṣitāt-who was satisfied; tasyāḥ-with that (particular mystic power); vīrya-potency; parīkṣa-artham-just to examine; ājuhāva-called for; ravim-the sun-god; śuciḥ-the pious (Pṛthā).
Once when Durvāsā was a guest at the house of Pṛthā's father, Kunti, Pṛthā satisfied Durvāsā by rendering service. Therefore she received a mystic power by which she could call any demigod. To examine the potency of this mystic power, the pious Kuntī immediately called for the sun-god.
TEXT 33
tadaivopāgataṁ devaṁ
vīkṣya vismita-mānasā
pratyayārthaṁ prayuktā me
yāhi deva kṣamasva me
SYNONYMS
tadā-at that time; eva-indeed; upāgatam-appeared (before her); devam-the sun-god; vīkṣya-seeing; vismita-mānasā-very much surprised; pratyaya-artham-just to see the potency of the mystic power; prayuktā-I have used it; me-me; yāhi-please return; deva-O demigod; kṣamasva-forgive; me-me.
As soon as Kuntī called for the demigod of the sun, he immediately appeared before her, and she was very much surprised. She told the sun-god, "I was simply examining the effectiveness of this mystic power. I am sorry I have called you unnecessarily. Please return and excuse me."
TEXT 34
amoghaṁ deva-sandarśam
ādadhe tvayi cātmajam
yonir yathā na duṣyeta
kartāhaṁ te sumadhyame
SYNONYMS
amogham-without failure; deva-sandarśam-meeting with the demigods; ādadhe-I shall give (my semen); tvayi-unto you; ca-also; ātmajam-a son; yoniḥ-the source of birth; yathā-as; na-not; duṣyeta-becomes polluted; kartā-shall arrange; aham-I; te-unto you; sumadhyame-O beautiful girl.
The sun-god said: O beautiful Pṛthā, your meeting with the demigods cannot be fruitless. Therefore, let me place my seed in your womb so that you may bear a son. I shall arrange to keep your virginity intact, since you are still an unmarried girl.
According to Vedic civilization, if a girl gives birth to a child before she is married, no one will marry her. Therefore although the sun-god, after appearing before Pṛthā, wanted to give her a child, Pṛthā hesitated because she was still unmarried. To keep her virginity undisturbed, the sun-god arranged to give her a child that came from her ear, and therefore the child was known as Karṇa. The custom is that a girl should be married akṣata-yoni, that is, with her virginity undisturbed. A girl should never bear a child before her marriage.
TEXT 35
iti tasyāṁ sa ādhāya
garbhaṁ sūryo divaṁ gataḥ
sadyaḥ kumāraḥ sañjajñe
dvitīya iva bhāskaraḥ
SYNONYMS
iti-in this way; tasyām-unto her (Pṛthā); saḥ-he (the sun-god); ādhāya-discharging semen; garbham-pregnancy; sūryaḥ-the sun-god; divam-in the celestial planets; gataḥ-returned; sadyaḥ-immediately; kumāraḥ-a child; sañjajñe-was born; dvitīyaḥ-second; iva-like; bhāskaraḥ-the sun-god.
After saying this, the sun-god discharged his semen into the womb of Pṛthā and then returned to the celestial kingdom. Immediately thereafter, from Kuntī a child was born, who was like a second sun-god.
TEXT 36
taṁ sātyajan nadī-toye
kṛcchrāl lokasya bibhyatī
prapitāmahas tām uvāha
pāṇḍur vai satya-vikramaḥ
SYNONYMS
tam-that child; sā-she (Kuntī); atyajat-gave up; nadī-toye-in the water of the river; kṛcchrāt-with great repentance; lokasya-of the people in general; bibhyatī-fearing; prapitāmahaḥ-(your) great-grandfather; tām-her (Kuntī); uvāha-married; pāṇḍuḥ-the king known as Pāṇḍu; vai-indeed; satya-vikramaḥ-very pious and chivalrous.
Because Kuntī feared people's criticisms, with great difficulty she had to give up her affection for her child. Unwillingly, she packed the child in a basket and let it float down the waters of the river. O Mahārāja Parīkṣit, your great-grandfather the pious and chivalrous King Pāṇḍu later married Kuntī.
TEXT 37
śrutadevāṁ tu kārūṣo
vṛddhaśarmā samagrahīt
yasyām abhūd dantavakra
ṛṣi-śapto diteḥ sutaḥ
SYNONYMS
śrutadevām-unto Śrutadevā, a sister of Kuntī's; tu-but; kārūṣaḥ-the King of Karūṣa; vṛddhaśarmā-Vṛddhaśarmā; samagrahīt-married; yasyām-through whom; abhūt-was born; dantavakraḥ-Dantavakra; ṛṣi-śaptaḥ-was formerly cursed by the sages Sanaka and Sanātana; diteḥ-of Diti; sutaḥ-son.
Vṛddhaśarmā, the King of Karūṣa, married Kuntī's sister Śrutadevā, and from her womb Dantavakra was born. Having been cursed by the sages headed by Sanaka, Dantavakra had formerly been born as the son of Diti named Hiraṇyākṣa.
TEXT 38
kaikeyo dhṛṣṭaketuś ca
śrutakīrtim avindata
santardanādayas tasyāṁ
pañcāsan kaikayāḥ sutāḥ
SYNONYMS
kaikeyaḥ-the King of Kekaya; dhṛṣṭaketuḥ-Dhṛṣṭaketu; ca-also; śrutakīrtim-a sister of Kuntī's named Śrutakīrti; avindata-married; santardana-ādayaḥ-headed by Santardana; tasyām-through her (Śrutakīrti); pañca-five; āsan-there were; kaikayāḥ-the sons of the King of Kekaya; sutāḥ-sons.
King Dhṛṣṭaketu, the King of Kekaya, married Śrutakīrti, another sister of Kuntī's. Śrutakīrti had five sons, headed by Santardana.
TEXT 39
rājādhidevyām āvantyau
jayaseno 'janiṣṭa ha
damaghoṣaś cedi-rājaḥ
śrutaśravasam agrahīt
SYNONYMS
rājādhidevyām-through Rājādhidevī, another sister of Kuntī's; āvantyau-the sons (named Vinda and Anuvinda); jayasenaḥ-King Jayasena; ajaniṣṭa-gave birth to; ha-in the past; damaghoṣaḥ-Damaghoṣa; cedi-rājaḥ-the king of the state of Cedi; śrutaśravasam-Śrutaśravā, another sister; agrahīt-married.
Through the womb of Rājādhidevī, another sister of Kuntī's, Jayasena begot two sons, named Vinda and Anuvinda. Similarly, the king of the Cedi state married Śrutaśravā. This king's name was Damaghoṣa.
TEXT 40
śiśupālaḥ sutas tasyāḥ
kathitas tasya sambhavaḥ
devabhāgasya kaṁsāyāṁ
citraketu-bṛhadbalau
SYNONYMS
śiśupālaḥ-Śiśupāla; sutaḥ-the son; tasyāḥ-of her (Śrutaśravā); kathitaḥ-already described (in the Seventh Canto); tasya-his; sambhavaḥ-birth; devabhāgasya-from Devabhāga, a brother of Vasudeva's; kaṁsāyām-in the womb of Kaṁsā, his wife; citraketu-Citraketu; bṛhadbalau-and Bṛhadbala.
The son of Śrutaśravā was Śiśupāla, whose birth has already been described [in the Seventh Canto of Śrīmad-Bhāgavatam]. Vasudeva's brother named Devabhāga had two sons born of his wife, Kaṁsā. These two sons were Citraketu and Bṛhadbala.
TEXT 41
kaṁsavatyāṁ devaśravasaḥ
suvīra iṣumāṁs tathā
bakaḥ kaṅkāt tu kaṅkāyāṁ
satyajit purujit tathā
SYNONYMS
kaṁsavatyām-in the womb of Kaṁsavatī; devaśravasaḥ-from Devaśravā, a brother of Vasudeva's; suvīraḥ-Suvīra; iṣumān-Iṣumān; tathā-as well as; bakaḥ-Baka; kaṅkāt-from Kaṅka; tu-indeed; kaṅkāyām-in his wife, named Kaṅkā; satyajit-Satyajit; purujit-Purujit; tathā-as well as.
Vasudeva's brother named Devaśravā married Kaṁsavatī, by whom he begot two sons, named Suvīra and Iṣumān. Kaṅka, by his wife Kaṅkā, begot three sons, named Baka, Satyajit and Purujit.
TEXT 42
sṛñjayo rāṣṭrapālyāṁ ca
vṛṣa-durmarṣaṇādikān
harikeśa-hiraṇyākṣau
śūrabhūmyāṁ ca śyāmakaḥ
SYNONYMS
sṛñjayaḥ-Sṛñjaya; rāṣṭrapālyām-through his wife, Rāṣṭrapālikā; ca-and; vṛṣa-durmarṣaṇa-ādikān-begot sons headed by Vṛṣa and Durmarṣaṇa; harikeśa-Harikeśa; hiraṇyākṣau-and Hiraṇyākṣa; śūrabhūmyām-in the womb of Śūrabhūmi; ca-and; śyāmakaḥ-King Śyāmaka.
King Sṛñjaya, by his wife, Rāṣṭrapālikā, begot sons headed by Vṛṣa and Durmarṣaṇa. King Śyāmaka, by his wife, Śūrabhūmi, begot two sons, named Harikeśa and Hiraṇyākṣa.
TEXT 43
miśrakeśyām apsarasi
vṛkādīn vatsakas tathā
takṣa-puṣkara-śālādīn
durvākṣyāṁ vṛka ādadhe
SYNONYMS
miśrakeśyām-in the womb of Miśrakeśī; apsarasi-who belonged to the Apsarā group; vṛka-ādīn-Vṛka and other sons; vatsakaḥ-Vatsaka; tathā-as well; takṣa-puṣkara-śāla-ādīn-sons headed by Takṣa, Puṣkara and Śāla; durvākṣyām-in the womb of his wife, Durvākṣī; vṛkaḥ-Vṛka; ādadhe-begot.
Thereafter, King Vatsaka, by the womb of his wife, Miśrakeśī, who was an Apsarā, begot sons headed by Vṛka. Vṛka, by his wife, Durvākṣī, begot Takṣa, Puṣkara, Śāla and so on.
TEXT 44
sumitrārjunapālādīn
samīkāt tu sudāmanī
ānakaḥ karṇikāyāṁ vai
ṛtadhāmā-jayāv api
SYNONYMS
sumitra-Sumitra; arjunapāla-Arjunapāla; ādīn-headed by; samīkāt-from King Śamīka; tu-indeed; sudāmanī-in the womb of Sudāmanī, his wife; ānakaḥ-King Ānaka; karṇikāyām-in the womb of his wife Karṇikā; vai-indeed; ṛtadhāmā-Ṛtadhāmā; jayau-and Jaya; api-indeed.
From Śamīka, by the womb of his wife, Sudāmanī, came Sumitra, Arjunapāla and other sons. King Ānaka, by his wife, Karṇikā, begot two sons, namely Ṛtadhāmā and Jaya.
TEXT 45
pauravī rohiṇī bhadrā
madirā rocanā ilā
devakī-pramukhāś cāsan
patnya ānakadundubheḥ
SYNONYMS
pauravī-Pauravī; rohiṇī-Rohiṇī; bhadrā-Bhadrā; madirā-Madirā; rocanā-Rocanā; ilā-Ilā; devakī-Devakī; pramukhāḥ-headed by; ca-and; āsan-existed; patnyaḥ-wives; ānakadundubheḥ-of Vasudeva, who was known as Ānakadundubhi.
Devakī, Pauravī, Rohiṇī, Bhadrā, Madirā, Rocanā, Ilā and others were all wives of Ānakadundubhi [Vasudeva]. Among them all, Devakī was the chief.
TEXT 46
balaṁ gadaṁ sāraṇaṁ ca
durmadaṁ vipulaṁ dhruvam
vasudevas tu rohiṇyāṁ
kṛtādīn udapādayat
SYNONYMS
balam-Bala; gadam-Gada; sāraṇam-Sāraṇa; ca-also; durmadam-Durmada; vipulam-Vipula; dhruvam-Dhruva; vasudevaḥ-Vasudeva (the father of Kṛṣṇa); tu-indeed; rohiṇyām-in the wife named Rohiṇī; kṛta-ādīn-the sons headed by Kṛta; udapādayat-begot.
Vasudeva, by the womb of his wife Rohiṇī, begot sons such as Bala, Gada, Sāraṇa, Durmada, Vipula, Dhruva, Kṛta and others.
TEXTS 47–48
subhadro bhadrabāhuś ca
durmado bhadra eva ca
pauravyās tanayā hy ete
bhūtādyā dvādaśābhavan
nandopananda-kṛtaka-
śūrādyā madirātmajāḥ
kauśalyā keśinaṁ tv ekam
asūta kula-nandanam
SYNONYMS
subhadraḥ-Subhadra; bhadrabāhuḥ-Bhadrabāhu; ca-and; durmadaḥ-Durmada; bhadraḥ-Bhadra; eva-indeed; ca-also; pauravyāḥ-of the wife named Pauravī; tanayāḥ-sons; hi-indeed; ete-all of them; bhūta-ādyāḥ-headed by Bhūta; dvādaśa-twelve; abhavan-were born; nanda-upananda-kṛtaka-śūra-ādyāḥ-Nanda, Upananda, Kṛtaka, Śūra and others; madirā-ātmajāḥ-the sons of Madirā; kauśalyā-Kauśalyā; keśinam-a son named Keśī; tu ekam-only one; asūta-gave birth to; kula-nandanam-a son.
From the womb of Pauravī came twelve sons, including Bhūta, Subhadra, Bhadrabāhu, Durmada and Bhadra. Nanda, Upananda, Kṛtaka, Śūra and others were born from the womb of Madirā. Bhadrā [Kauśalyā] gave birth to only one son, named Keśī.
TEXT 49
rocanāyām ato jātā
hasta-hemāṅgadādayaḥ
ilāyām uruvalkādīn
yadu-mukhyān ajījanat
SYNONYMS
rocanāyām-in another wife, whose name was Rocanā; ataḥ-thereafter; jātāḥ-were born; hasta-Hasta; hemāṅgada-Hemāṅgada; ādayaḥ-and others; ilāyām-in another wife, named Ilā; uruvalka-ādīn-sons headed by Uruvalka; yadu-mukhyān-principal personalities in the Yadu dynasty; ajījanat-he begot.
Vasudeva, by another of his wives, whose name was Rocanā, begot Hasta, Hemāṅgada and other sons. And by his wife named Ilā he begot sons headed by Uruvalka, all of whom were chief personalities in the dynasty of Yadu.
TEXT 50
vipṛṣṭho dhṛtadevāyām
eka ānakadundubheḥ
śāntidevātmajā rājan
praśama-prasitādayaḥ
SYNONYMS
vipṛṣṭhaḥ-Vipṛṣṭha; dhṛtadevāyām-in the womb of the wife named Dhṛtadevā; ekaḥ-one son; ānakadundubheḥ-of Ānakadundubhi, Vasudeva; śāntidevā-ātmajāḥ-the sons of another wife, named Śāntidevā; rājan-O Mahārāja Parīkṣit; praśama-prasita-ādayaḥ-Praśama, Prasita and other sons.
From the womb of Dhṛtadevā, one of the wives of Ānakadundubhi [Vasudeva], came a son named Vipṛṣṭha. The sons of Śāntidevā, another wife of Vasudeva, were Praśama, Prasita and others.
TEXT 51
rājanya-kalpa-varṣādyā
upadevā-sutā daśa
vasu-haṁsa-suvaṁśādyāḥ
śrīdevāyās tu ṣaṭ sutāḥ
SYNONYMS
rājanya-Rājanya; kalpa-Kalpa; varṣa-ādyāḥ-Varṣa and others; upadevā-sutāḥ-sons of Upadevā, another wife of Vasudeva's; daśa-ten; vasu-Vasu; haṁsa-Haṁsa; suvaṁśa-Suvaṁśa; ādyāḥ-and others; śrīdevāyāḥ-born of another wife, named Śrīdevā; tu-but; ṣaṭ-six; sutāḥ-sons.
Vasudeva also had a wife named Upadevā, from whom came ten sons, headed by Rājanya, Kalpa and Varṣa. From Śrīdevā, another wife, came six sons, such as Vasu, Haṁsa and Suvaṁśa.
TEXT 52
devarakṣitayā labdhā
nava cātra gadādayaḥ
vasudevaḥ sutān aṣṭāv
ādadhe sahadevayā
SYNONYMS
devarakṣitayā-by the wife named Devarakṣitā; labdhāḥ-achieved; nava-nine; ca-also; atra-here; gadā-ādayaḥ-sons headed by Gadā; vasudevaḥ-Śrīla Vasudeva; sutān-sons; aṣṭau-eight; ādadhe-begot; sahadevayā-in the wife named Sahadevā.
By the semen of Vasudeva in the womb of Devarakṣitā, nine sons were born, headed by Gadā. Vasudeva, who was religion personified, also had a wife named Sahadevā, by whose womb he begot eight sons, headed by Śruta and Pravara.
TEXTS 53–55
pravara-śruta-mukhyāṁś ca
sākṣād dharmo vasūn iva
vasudevas tu devakyām
aṣṭa putrān ajījanat
kīrtimantaṁ suṣeṇaṁ ca
bhadrasenam udāra-dhīḥ
ṛjuṁ sammardanaṁ bhadraṁ
saṅkarṣaṇam ahīśvaram
aṣṭamas tu tayor āsīt
svayam eva hariḥ kila
subhadrā ca mahābhāgā
tava rājan pitāmahī
SYNONYMS
pravara-Pravara (in some readings, Pauvara); śruta-Śruta; mukhyān-headed by; ca-and; sākṣāt-directly; dharmaḥ-religion personified; vasūn iva-exactly like the chief Vasus in the heavenly planets; vasudevaḥ-Śrīla Vasudeva, the father of Kṛṣṇa; tu-indeed; devakyām-in the womb of Devakī; aṣṭa-eight; putrān-sons; ajījanat-begot; kīrtimantam-Kīrtimān; suṣeṇam ca-and Suṣeṇa; bhadrasenam-Bhadrasena; udāra-dhīḥ-all fully qualified; ṛjum-Ṛju; sammardanam-Sammardana; bhadram-Bhadra; saṅkarṣaṇam-Saṅkarṣaṇa; ahi-īśvaram-the supreme controller and serpent incarnation; aṣṭamaḥ-the eighth one; tu-but; tayoḥ-of both (Devakī and Vasudeva); āsīt-appeared; svayam eva-directly, personally; hariḥ-the Supreme Personality of Godhead; kila-what to speak of; subhadrā-a sister, Subhadrā; ca-and; mahābhāgā-highly fortunate; tava-your; rājan-O Mahārāja Parīkṣit; pitāmahī-grandmother.
The eight sons born of Sahadevā such as Pravara and Śruta, were exact incarnations of the eight Vasus in the heavenly planets. Vasudeva also begot eight highly qualified sons through the womb of Devakī. These included Kīrtimān, Suṣeṇa, Bhadrasena, Ṛju, Sammardana, Bhadra and Saṅkarṣaṇa, the controller and serpent incarnation. The eighth son was the Supreme Personality of Godhead Himself-Kṛṣṇa. The highly fortunate Subhadrā, the one daughter, was your grandmother.
The fifty-fifth verse says, svayam eva hariḥ kila, indicating that Kṛṣṇa, the eighth son of Devakī, is the Supreme Personality of Godhead. Kṛṣṇa is not an incarnation. Although there is no difference between the Supreme Personality of Godhead Hari and His incarnation, Kṛṣṇa is the original Supreme Person, the complete Godhead. Incarnations exhibit only a certain percentage of the potencies of Godhead; the complete Godhead is Kṛṣṇa Himself, who appeared as the eighth son of Devakī.
TEXT 56
yadā yadā hi dharmasya
kṣayo vṛddhiś ca pāpmanaḥ
tadā tu bhagavān īśa
ātmānaṁ sṛjate hariḥ
SYNONYMS
yadā-whenever; yadā-when ever; hi-indeed; dharmasya-of the principles of religion; kṣayaḥ-deterioration; vṛddhiḥ-increasing; ca-and; pāpmanaḥ-of sinful activities; tadā-at that time; tu-indeed; bhagavān-the Supreme Personality of Godhead; īśaḥ-the supreme controller; ātmānam-personally; sṛjate-descends; hariḥ-the Supreme Personality of Godhead.
Whenever the principles of religion deteriorate and the principles of irreligion increase, the supreme controller, the Personality of Godhead Śrī Hari, appears by His own will.
The principles by which an incarnation of the Supreme Personality of Godhead descends upon earth are explained in this verse. The same principles are also explained in Bhagavad-gītā (4.7) by the Lord Himself:
yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself."
In the present age, the Supreme Personality of Godhead has appeared as Śrī Caitanya Mahāprabhu to inaugurate the Hare Kṛṣṇa movement. At the present time, in Kali-yuga, people are extremely sinful and bad (manda). They have no idea of spiritual life and are misusing the benefits of the human form to live like cats and dogs. Under these circumstances Śrī Caitanya Mahāprabhu has inaugurated the Hare Kṛṣṇa movement, which is not different from Kṛṣṇa, the Supreme Personality of Godhead. If one associates with this movement, he directly associates with the Supreme Personality of Godhead. People should take advantage of the chanting of the Hare Kṛṣṇa mantra and thus gain relief from all the problems created in this age of Kali.
TEXT 57
na hy asya janmano hetuḥ
karmaṇo vā mahīpate
ātma-māyāṁ vineśasya
parasya draṣṭur ātmanaḥ
SYNONYMS
na-not; hi-indeed; asya-of Him (the Supreme Personality of Godhead); janmanaḥ-of the appearance, or taking birth; hetuḥ-there is any cause; karmaṇaḥ-or for acting; vā-either; mahīpate-O King (Mahārāja Parīkṣit); ātma-māyām-His supreme compassion for the fallen souls; vinā-without; īśasya-of the supreme controller; parasya-of the Personality of Godhead, who is beyond the material world; draṣṭuḥ-of the Supersoul, who witnesses everyone's activities; ātmanaḥ-of the Supersoul of everyone.
O King, Mahārāja Parīkṣit, but for the Lord's personal desire, there is no cause for His appearance, disappearance or activities. As the Supersoul, He knows everything. Consequently there is no cause that affects Him, not even the results of fruitive activities.
This verse points out the difference between the Supreme Personality of Godhead and an ordinary living being. An ordinary living being receives a particular type of body according to his past activities (karmaṇā daiva-netreṇa jantur dehopapattaye [SB 3.31.1]). A living being is never independent and can never appear independently. Rather, one is forced to accept a body imposed upon him by māyā according to his past karma. As explained in Bhagavad-gītā (18.61), yantrārūḍhāni māyayā. The body is a kind of machine created and offered to the living entity by the material energy under the direction of the Supreme Personality of Godhead. Therefore the living entity must accept a particular type of body awarded to him by māyā, the material energy, according to his karma. One cannot independently say, "Give me a body like this" or "Give me a body like that." One must accept whatever body is offered by the material energy. This is the position of the ordinary living being.
When Kṛṣṇa descends, however, He does so out of His merciful compassion for the fallen souls. As the Lord says in Bhagavad-gītā (4.8):
paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge
"To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium." The Supreme Lord is not forced to appear. Indeed, no one can subject Him to force, for He is the Supreme Personality of Godhead. Everyone is under His control, and He is not under the control of anyone else. Foolish people who because of a poor fund of knowledge think that one can equal Kṛṣṇa or become Kṛṣṇa are condemned in every way. No one can equal or surpass Kṛṣṇa, who is therefore described as asamaurdhva. According to the Viśva-kośa dictionary, the word māyā is used in the sense of "false pride" and also in the sense of "compassion." For an ordinary living being, the body in which he appears is his punishment. As the Lord says in Bhagavad-gītā (7.14), daivī hy eṣā guṇa-mayī mama māyā duratyayā: "This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome." But when Kṛṣṇa comes the word māyā refers to His compassion or mercy upon the devotees and fallen souls. By His potency, the Lord can deliver everyone, whether sinful or pious.
TEXT 58
yan māyā-ceṣṭitaṁ puṁsaḥ
sthity-utpatty-apyayāya hi
anugrahas tan-nivṛtter
ātma-lābhāya ceṣyate
SYNONYMS
yat-whatever; māyā-ceṣṭitam-the laws of material nature enacted by the Supreme Personality of Godhead; puṁsaḥ-of the living entities; sthiti-duration of life; utpatti-birth; apyayāya-annihilation; hi-indeed; anugrahaḥ-compassion; tat-nivṛtteḥ-the creation and manifestation of cosmic energy to stop the repetition of birth and death; ātma-lābhāya-thus going home, back to Godhead; ca-indeed; iṣyate-for this purpose the creation is there.
The Supreme Personality of Godhead acts through His material energy in the creation, maintenance and annihilation of this cosmic manifestation just to deliver the living entity by His compassion and stop the living entity's birth, death and duration of materialistic life. Thus He enables the living being to return home, back to Godhead.
Materialistic men sometimes ask why God has created the material world for the suffering of the living entities. The material creation is certainly meant for the suffering of the conditioned souls, who are part of the Supreme Personality of Godhead, as confirmed by the Lord Himself in Bhagavad-gītā (15.7):
mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati
"The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind." All the living entities are part and parcel of the Supreme Personality of Godhead and are as good as the Lord qualitatively, but quantitatively there is a great difference between them, for the Lord is unlimited whereas the living entities are limited. Thus the Lord possesses unlimited potency for pleasure, and the living entities have a limited pleasure potency. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Both the Lord and the living entity, being qualitatively spirit soul, have the tendency for peaceful enjoyment, but when the part of the Supreme Personality of Godhead unfortunately wants to enjoy independently, without Kṛṣṇa, he is put into the material world, where he begins his life as Brahmā and is gradually degraded to the status of an ant or a worm in stool. This is called manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati [Bg. 15.7]. There is a great struggle for existence because the living entity conditioned by material nature is under nature's full control (prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]). Because of his limited knowledge, however, the living entity thinks he is enjoying in this material world. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati [Bg. 15.7]. He is actually under the full control of material nature, but still he thinks himself independent (ahaṅkāra-vimūḍhātmā kartāham iti manyate [Bg. 3.27]). Even when he is elevated by speculative knowledge and tries to merge into the existence of Brahman, the same disease continues.
Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (Bhāg. 10.2.32). Even having attained that paraṁ padam, having merged into the impersonal Brahman, he falls again to the material world.
In this way, the conditioned soul undergoes a great struggle for existence in this material world, and therefore the Lord, out of compassion for him, appears in this world and instructs him. Thus the Lord says in Bhagavad-gītā (4.7):
yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself." The real dharma is to surrender unto Kṛṣṇa, but the rebellious living entity, instead of surrendering to Kṛṣṇa, engages in adharma, in a struggle for existence to become like Kṛṣṇa. Therefore out of compassion Kṛṣṇa creates this material world to give the living entity a chance to understand his real position. Bhagavad-gītā and similar Vedic literatures are presented so that the living being may understand his relationship with Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ (Bg. 15.15). All these Vedic literatures are meant to enable the human being to understand what he is, what his actual position is, and what his relationship is with the Supreme Personality of Godhead. This is called brahma-jijñāsā. Every conditioned soul is struggling, but human life provides the best chance for him to understand his position. Therefore this verse says, anugrahas tan-nivṛtteḥ, indicating that the false life of repeated birth and death must be stopped and the conditioned soul should be educated. This is the purpose of the creation.
The creation does not arise whimsically, as atheistic men think.
asatyam apratiṣṭhaṁ te
jagad āhur anīśvaram
aparaspara-sambhūtaṁ
kim anyat kāma-haitukam
"They say that this world is unreal, that there is no foundation and that there is no God in control. It is produced of sex desire and has no cause other than lust." (Bg. 16.8) Atheistic rascals think that there is no God and that the creation has taken place by chance, just as a man and woman meet by chance and the woman becomes pregnant and gives birth to a child. Actually, however, this is not the fact. The fact is that there is a purpose for this creation: to give the conditioned soul a chance to return to his original consciousness, Kṛṣṇa consciousness, and then return home, back to Godhead, and be completely happy in the spiritual world. In the material world the conditioned soul is given a chance to satisfy his senses, but at the same time he is informed by Vedic knowledge that this material world is not his actual place for happiness. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (Bg. 13.9). One must stop the repetition of birth and death. Every human being, therefore, should take advantage of this creation by understanding Kṛṣṇa and his relationship with Kṛṣṇa and in this way return home, back to Godhead.
TEXT 59
akṣauhiṇīnāṁ patibhir
asurair nṛpa-lāñchanaiḥ
bhuva ākramyamāṇāyā
abhārāya kṛtodyamaḥ
SYNONYMS
akṣauhiṇīnām-of kings possessing great military power; patibhiḥ-by such kings or government; asuraiḥ-actually demons (because they do not need such military power but create it unnecessarily); nṛpa-lāñchanaiḥ-who are actually unfit to be kings (although they have somehow taken possession of the government); bhuvaḥ-on the surface of the earth; ākramyamāṇāyāḥ-aiming at attacking one another; abhārāya-paving the way for diminishing the number of demons on the surface of the earth; kṛta-udyamaḥ-enthusiastic (they spend all the revenue of the state to increase military power).
Although the demons who take possession of the government are dressed like men of government, they do not know the duty of the government. Consequently, by the arrangement of God, such demons, who possess great military strength, fight with one another, and thus the great burden of demons on the surface of the earth is reduced. The demons increase their military power by the will of the Supreme, so that their numbers will be diminished and the devotees will have a chance to advance in Kṛṣṇa consciousness.
As stated in Bhagavad-gītā (4.8), paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām. The sādhus, the devotees of the Lord, are always eager to advance the cause of Kṛṣṇa consciousness so that the conditioned souls may be released from the bondage of birth and death. But the asuras, the demons, impede the advancement of the Kṛṣṇa consciousness movement, and therefore Kṛṣṇa arranges occasional fights between different asuras who are very much interested in increasing their military power. The duty of the government or king is not to increase military power unnecessarily; the real duty of the government is to see that the people of the state advance in Kṛṣṇa consciousness. For this purpose, Kṛṣṇa says in Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: "According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me." There should be an ideal class of men who are bona fide brāhmaṇas, and they should be given all protection. Namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca. Kṛṣṇa is very fond of brāhmaṇas and cows, The brāhmaṇas promulgate the cause of advancement in Kṛṣṇa consciousness, and the cows give enough milk to maintain the body in the mode of goodness. The kṣatriyas and the government should be advised by the brāhmaṇas. Next, the vaiśyas should produce enough foodstuffs, and the śūdras, who cannot do anything beneficial on their own, should serve the three higher classes (the brāhmaṇas, kṣatriyas and vaiśyas). This is the arrangement of the Supreme Personality of Godhead so that the conditioned souls will be released from the material condition and return home, back to Godhead. This is the purpose of Kṛṣṇa's descent on the surface of the earth (paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]).
Everyone must understand Kṛṣṇa's activities (janma karma ca me divyam [Bg. 4.9]). If one understands the purpose of Kṛṣṇa's coming to this earth and performing His activities, one is immediately liberated. This liberation is the purpose of the creation and Kṛṣṇa's descent upon the surface of the earth. Demons are very much interested in advancing a plan by which people will labor hard like cats, dogs and hogs, but Kṛṣṇa's devotees want to teach Kṛṣṇa consciousness so that people will be satisfied with plain living and Kṛṣṇa conscious advancement. Although demons have created many plans for industry and hard labor so that people will work day and night like animals, this is not the purpose of civilization. Such endeavors are jagato'hitaḥ; that is, they are meant for the misfortune of the people in general. Kṣayāya: such activities lead to annihilation. One who understands the purpose of Kṛṣṇa, the Supreme Personality of Godhead, should seriously understand the importance of the Kṛṣṇa consciousness movement and seriously take part in it. One should not endeavor for ugra-karma, or unnecessary work for sense gratification. Nūnaṁ pramattaḥ kurute vikarma yad indriya-prītaya āpṛṇoti (Bhāg. 5.5.4). Simply for sense gratification, people make plans for material happiness. Māyā-sukhāya bharam udvahato vimūḍhān (Bhāg. 7.9.43). They do this because they are all vimūḍhas, rascals. For flickering happiness, people waste their human energy, not understanding the importance of the Kṛṣṇa consciousness movement but instead accusing the simple devotees of brainwashing. Demons may falsely accuse the preachers of the Kṛṣṇa consciousness movement, but Kṛṣṇa will arrange a fight between the demons in which all their military power will be engaged and both parties of demons will be annihilated.
TEXT 60
karmāṇy aparimeyāṇi
manasāpi sureśvaraiḥ
saha-saṅkarṣaṇaś cakre
bhagavān madhusūdanaḥ
SYNONYMS
karmāṇi-activities; aparimeyāṇi-immeasurable, unlimited; manasā api-even by such plans perceived within the mind; sura-īśvaraiḥ-by the controllers of the universe like Brahmā and Śiva; saha-saṅkarṣaṇaḥ-along with Saṅkarṣaṇa (Baladeva); cakre-performed; bhagavān-the Supreme Personality of Godhead; madhu-sūdanaḥ-the killer of the Madhu demon.
The Supreme Personality of Godhead, Kṛṣṇa, with the cooperation of Saṅkarṣaṇa, Balarāma, performed activities beyond the mental comprehension of even such personalities as Lord Brahmā and Lord Śiva. [For instance, Kṛṣṇa arranged the Battle of Kurukṣetra to kill many demons for the relief of the entire world.]
TEXT 61
kalau janiṣyamāṇānāṁ
duḥkha-śoka-tamo-nudam
anugrahāya bhaktānāṁ
supuṇyaṁ vyatanod yaśaḥ
SYNONYMS
kalau-in this age of Kali; janiṣyamāṇānām-of the conditioned souls who will take birth in the future; duḥkha-śoka-tamaḥ-nudam-to minimize their unlimited unhappiness and lamentation, which are caused by ignorance; anugrahāya-just to show mercy; bhaktānām-to the devotees; su-puṇyam-very pious, transcendental activities; vyatanot-expanded; yaśaḥ-His glories or reputation.
To show causeless mercy to the devotees who would take birth in the future in this age of Kali, the Supreme Personality of Godhead, Kṛṣṇa, acted in such a way that simply by remembering Him one will be freed from all the lamentation and unhappiness of material existence. [In other words, He acted so that all future devotees, by accepting the instructions of Kṛṣṇa consciousness stated in Bhagavad-gītā, could be relieved from the pangs of material existence.]
The Lord's activities of saving the devotees and killing the demons (paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]) take place side by side. Kṛṣṇa actually appears for the deliverance of the sādhus, or bhaktas, but by killing the demons He shows them mercy also, for anyone killed by Kṛṣṇa is liberated. Whether the Lord kills or gives protection, He is kind to both the demons and the devotees.
TEXT 62
yasmin sat-karṇa-pīyuṣe
yaśas-tīrtha-vare sakṛt
śrotrāñjalir upaspṛśya
dhunute karma-vāsanām
SYNONYMS
yasmin-in the history of the transcendental activities of Kṛṣṇa upon the surface of the earth; sat-karṇa-pīyuṣe-who pleases the demands of the transcendental, purified ears; yaśaḥ-tīrtha-vare-keeping oneself in the best of holy places by hearing the transcendental activities of the Lord; sakṛt-once only, immediately; śrotra-añjaliḥ-in the form of hearing the transcendental message; upaspṛśya-touching (exactly like the water of the Ganges); dhunute-destroys; karma-vāsanām-the strong desire for fruitive activities.
Simply by receiving the glories of the Lord through purified transcendental ears, the devotees of the Lord are immediately freed from strong material desires and engagement in fruitive activities.
When the devotees aurally receive the activities of the Supreme Personality of Godhead as enacted in Bhagavad-gītā and Śrīmad-Bhāgavatam, they immediately achieve a transcendental vision in which they are no longer interested in materialistic activities. Thus they achieve freedom from the material world. For sense gratification practically everyone is engaged in materialistic activities, which prolong the process of janma-mṛtyu jarā-vyādhi-birth, death, old age and disease-but the devotee, simply by hearing the message of Bhagavad-gītā and further relishing the narrations of Śrīmad-Bhāgavatam, becomes so pure that he no longer takes interest in materialistic activities. At the moment, devotees in the Western countries are being attracted by Kṛṣṇa consciousness and becoming uninterested in materialistic activities, and therefore people are trying to oppose this movement. But they cannot possibly check this movement or stop the activities of the devotees in Europe and America by their artificial impositions. Here the words śrotrāñjalir upaspṛśya indicate that simply by hearing the transcendental activities of the Lord the devotees become so pure that they are immediately immune to the contamination of materialistic fruitive activities. Anyābhilāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Bhakti-rasāmṛta-sindhu 1.1.111.1.11] Materialistic activities are unnecessary for the soul, and therefore the devotees are freed from such activities. The devotees are situated in liberation (brahma-bhūyāya kalpate), and therefore they cannot be called back to their material homes and materialistic activities.
TEXTS 63–64
bhoja-vṛṣṇy-andhaka-madhu-
śūrasena-daśārhakaiḥ
ślāghanīyehitaḥ śaśvat
kuru-sṛñjaya-pāṇḍubhiḥ
snigdha-smitekṣitodārair
vākyair vikrama-līlayā
nṛlokaṁ ramayām āsa
mūrtyā sarvāṅga-ramyayā
SYNONYMS
bhoja-assisted by the Bhoja dynasty; vṛṣṇi-and by the Vṛṣṇis; andhaka-and by the Andhakas; madhu-and by the Madhus; śūrasena-and by the Śūrasenas; daśārhakaiḥ-and by the Daśārhakas; ślāghanīya-by the praiseworthy; īhitaḥ-endeavoring; śaśvat-always; kuru-sṛñjaya-pāṇḍubhiḥ-assisted by the Pāṇḍavas, Kurus and Sṛñjayas; snigdha-affectionate; smita-smiling; īkṣita-being regarded as; udāraiḥ-magnanimous; vākyaiḥ-the instructions; vikrama-līlayā-the pastimes of heroism; nṛ-lokam-human society; ramayām āsa-pleased; mūrtyā-by His personal form; sarva-aṅga-ramyayā-the form that pleases everyone by all parts of the body.
Assisted by the descendants of Bhoja, Vṛṣṇi, Andhaka, Madhu, Śūrasena, Daśārha, Kuru, Sṛñjaya and Pāṇḍu, Lord Kṛṣṇa performed various activities. By His pleasing smiles, His affectionate behavior, His instructions and His uncommon pastimes like raising Govardhana Hill, the Lord, appearing in His transcendental body, pleased all of human society.
The words nṛlokaṁ ramayām āsa mūrtyā sarvāṅga-ramyayā are significant. Kṛṣṇa is the original form. Bhagavān, the Supreme Personality of Godhead, is therefore described here by the word mūrtyā. The word mūrti means "form." Kṛṣṇa, or God, is never impersonal; the impersonal feature is but a manifestation of His transcendental body (yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]). The Lord is narākṛti, exactly resembling the form of a human being, but His form is different from ours. Therefore the word sarvāṅga-ramyayā informs us that every part of His body is pleasing for everyone to see. Apart from His smiling face, every part of His body-His hands, His legs, His chest-is pleasing to the devotees, who cannot at any time stop seeing the beautiful form of the Lord.
TEXT 65
yasyānanaṁ makara-kuṇḍala-cāru-karṇa-
bhrājat-kapola-subhagaṁ savilāsa-hāsam
nityotsavaṁ na tatṛpur dṛśibhiḥ pibantyo
nāryo narāś ca muditāḥ kupitā nimeś ca
SYNONYMS
yasya-whose; ānanam-face; makara-kuṇḍala-cāru-karṇa-decorated by earrings resembling sharks and by beautiful ears; bhrājat-brilliantly decorated; kapola-forehead; subhagam-declaring all opulences; sa-vilāsa-hāsam-with smiles of enjoyment; nitya-utsavam-whenever one sees Him, one feels festive; na tatṛpuḥ-they could not be satisfied; dṛśibhiḥ-by seeing the form of the Lord; pibantyaḥ-as if drinking through the eyes; nāryaḥ-all the women of Vṛndāvana; narāḥ-all the male devotees; ca-also; muditāḥ-fully satisfied; kupitāḥ-angry; nimeḥ-the moment they are disturbed by the blinking of the eyes; ca-also.
Kṛṣṇa's face is decorated with ornaments, such as earrings resembling sharks. His ears are beautiful, His cheeks brilliant, and His smiling attractive to everyone. Whoever sees Lord Kṛṣṇa sees a festival. His face and body are fully satisfying for everyone to see, but the devotees are angry at the creator for the disturbance caused by the momentary blinking of their eyes.
As stated by the Lord Himself in the Bhagavad-gītā (7.3):
manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścin māṁ vetti tattvataḥ
"Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth." Unless one is qualified to understand Kṛṣṇa, one cannot appreciate the presence of Kṛṣṇa on earth. Among the Bhojas, Vṛṣṇis, Andhakas, Pāṇḍavas and many other kings intimately related with Kṛṣṇa, the intimate relationship between Kṛṣṇa and the inhabitants of Vṛndāvana is especially to be noted. That relationship is described in this verse by the words nityotsavaṁ na tatṛpur dṛśibhiḥ pibantyaḥ. The inhabitants of Vṛndāvana especially, such as the cowherd boys, the cows, the calves, the gopīs and Kṛṣṇa's father and mother, were never fully satisfied, although they saw Kṛṣṇa's beautiful features constantly. Seeing Kṛṣṇa is described here as nitya-utsava, a daily festival. The inhabitants of Vṛndāvana saw Kṛṣṇa almost every moment, but when Kṛṣṇa left the village for the pasturing grounds, where He tended the cows and calves, the gopīs were very much afflicted because they saw Kṛṣṇa walking on the sand and thought that Kṛṣṇa's lotus feet, which they dared not place on their breasts because they thought their breasts not soft enough, were being pierced by broken chips of stone. By even thinking of this, the gopīs were affected, and they cried at home. These gopīs, who were therefore the exalted friends of Kṛṣṇa, saw Kṛṣṇa constantly, but because their eyelids disturbed their vision of Kṛṣṇa, the gopīs condemned the creator, Lord Brahmā. Therefore the beauty of Kṛṣṇa, especially the beauty of His face, is described here. At the end of the Ninth Canto, in the Twenty-fourth Chapter, we find a hint of Kṛṣṇa's beauty. Now we are proceeding to the Tenth Canto, which is considered Kṛṣṇa's head. The entire Śrīmad-Bhāgavata Purāṇa is the embodiment of Kṛṣṇa's form, and the Tenth Canto is His face. This verse gives a hint of how beautiful His face is. Kṛṣṇa's smiling face, with His cheeks, His lips, the ornaments in His ears, His chewing of betel nuts-all this was minutely observed by the gopīs, who thus enjoyed transcendental bliss, so much so that they were never fully satisfied to see Kṛṣṇa's face, but instead condemned the creator of the body for making eyelids that obstructed their vision. The beauty of Kṛṣṇa's face was therefore much more appreciated by the gopīs than by His friends the cowherd boys or even by Yaśodā Mātā, who was also interested in decorating the face of Kṛṣṇa.
TEXT 66
jāto gataḥ pitṛ-gṛhād vrajam edhitārtho
hatvā ripūn suta-śatāni kṛtorudāraḥ
utpādya teṣu puruṣaḥ kratubhiḥ samīje
ātmānam ātma-nigamaṁ prathayañ janeṣu
SYNONYMS
jātaḥ-after taking birth as the son of Vasudeva; gataḥ-went away; pitṛ-gṛhāt-from the houses of His father; vrajam-to Vṛndāvana; edhita-arthaḥ-to exalt the position (of Vṛndāvana); hatvā-killing there; ripūn-many demons; suta-śatāni-hundreds of sons; kṛta-urudāraḥ-accepting many thousands of wives, the best of women; utpādya-begot; teṣu-in them; puruṣaḥ-the Supreme Person, who exactly resembles a human being; kratubhiḥ-by many sacrifices; samīje-worshiped; ātmānam-Himself (because He is the person worshiped by all sacrifices); ātma-nigamam-exactly according to the ritualistic ceremonies of the Vedas; prathayan-expanding the Vedic principles; janeṣu-among the people in general.
The Supreme Personality of Godhead, Śrī Kṛṣṇa, known as līlā-puruṣottama, appeared as the son of Vasudeva but immediately left His father's home and went to Vṛndāvana to expand His loving relationship with His confidential devotees. In Vṛndāvana the Lord killed many demons, and afterwards He returned to Dvārakā, where according to Vedic principles He married many wives who were the best of women, begot through them hundreds of sons, and performed sacrifices for His own worship to establish the principles of householder life.
As stated in Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ: by all the Vedas, it is Kṛṣṇa who is to be known. Lord Śrī Kṛṣṇa, setting an example by His own behavior, performed many ritualistic ceremonies described in the Vedas and established the principles of gṛhastha life by marrying many wives and begetting many children just to show people in general how to be happy by living according to Vedic principles. The center of Vedic sacrifice is Kṛṣṇa (vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]). To advance in human life, human society must follow the Vedic principles personally demonstrated by Lord Kṛṣṇa in His householder life. The real purpose of Kṛṣṇa's appearance, however, was to manifest how one can take part in loving affairs with the Supreme Personality of Godhead. Reciprocations of loving affairs in ecstasy are possible only in Vṛndāvana. Therefore just after His appearance as the son of Vasudeva, the Lord immediately left for Vṛndāvana. In Vṛndāvana, the Lord not only took part in loving affairs with His father and mother, the gopīs and the cowherd boys, but also gave liberation to many demons by killing them. As stated in Bhagavad-gītā (4.8), paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām: the Lord appears in order to protect the devotees and kill the demons. This was fully exhibited by His personal behavior. In Bhagavad-gītā the Lord is understood by Arjuna to be puruṣaṁ śāśvataṁ divyam-the eternal, transcendental Supreme Person. Here also we find the words utpādya teṣu puruṣaḥ. Therefore it is to be concluded that the Absolute Truth is puruṣa, a person. The impersonal feature is but one of the features of His personality. Ultimately, He is a person; He is not impersonal. And not only is He puruṣa, a person, but He is the līlā-puruṣottama, the best of all persons.
TEXT 67
pṛthvyāḥ sa vai guru-bharaṁ kṣapayan kurūṇām
antaḥ-samuttha-kalinā yudhi bhūpa-camvaḥ
dṛṣṭyā vidhūya vijaye jayam udvighoṣya
procyoddhavāya ca paraṁ samagāt sva-dhāma
SYNONYMS
pṛthvyāḥ-on the earth; saḥ-He (Lord Kṛṣṇa); vai-indeed; guru-bharam-a great burden; kṣapayan-completely finishing; kurūṇām-of the personalities born in the Kuru dynasty; antaḥ-samuttha-kalinā-by creating enmity between the brothers by disagreement; yudhi-in the Battle of Kurukṣetra; bhūpa-camvaḥ-all the demoniac kings; dṛṣṭyā-by His glance; vidhūya-cleansing their sinful activities; vijaye-in victory; jayam-victory; udvighoṣya-declaring (the victory for Arjuna); procya-giving instructions; uddhavāya-unto Uddhava; ca-also; param-transcendental; samagāt-returned; sva-dhāma-to His own place.
Thereafter, Lord Śrī Kṛṣṇa created a misunderstanding between family members just to diminish the burden of the world. Simply by His glance, He annihilated all the demoniac kings on the Battlefield of Kurukṣetra and declared victory for Arjuna. Finally, He instructed Uddhava about transcendental life and devotion and then returned to His abode in His original form.
paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]. The mission of Lord Kṛṣṇa was performed on the Battlefield of Kurukṣetra, for by the Lord's mercy Arjuna was victorious due to being a great devotee whereas the others were killed simply by the Lord's glance, which cleansed them of all sinful activities and enabled them to attain sārūpya. Finally, Lord Kṛṣṇa instructed Uddhava about the transcendental life of devotional service, and then, in due course of time, He returned to His abode. The Lord's instructions in the form of Bhagavad-gītā are full of jñāna and vairāgya, knowledge and renunciation. In the human form of life, one must learn these two things-how to become detached from the material world and how to acquire full knowledge in spiritual life. This is the Lord's mission (paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]). After executing His complete mission, the Lord returned to His home, Goloka Vṛndāvana.
Thus end the Bhaktivedanta purports of the Ninth Canto, Twenty-fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "Kṛṣṇa, the Supreme Personality of Godhead"
END OF THE NINTH CANTO
Tenth Canto - "The Summum Bonum"
SUMMARY OF THE TENTH CANTO
A short description of each chapter of this Tenth Canto is as follows. The First Chapter, which has sixty-nine verses, describes Mahārāja Parīkṣit's eagerness to learn about the incarnation of Lord Kṛṣṇa, and it also tells how Kaṁsa killed the six sons of Devakī because of his fear of being killed by her * eighth child. The Second Chapter contains forty-two verses, describing the entrance of the Supreme Personality of Godhead, Kṛṣṇa, into the womb of Devakī to fulfill His mission of killing Kaṁsa. When Lord Kṛṣṇa was within Devakī's womb, all the demigods, headed by Brahmā, offered prayers to the Lord. The Third Chapter contains fifty-three verses. This chapter describes the appearance of Lord Kṛṣṇa as He is. The Lord's father and mother, understanding the Lord's appearance, offered prayers. Fearing Kaṁsa, the Lord's father brought the child from Mathurā to Gokula Vṛndāvana. The Fourth Chapter contains forty-six verses, which tell of a prophecy by the goddess Caṇḍikā. After consulting demoniac friends, Kaṁsa began killing all the children born at that time, since he thought this would be to his benefit.
The Fifth Chapter contains thirty-two verses, describing how Nanda Mahārāja performed the birth ceremony of Kṛṣṇa and then went to Mathurā, where he met Vasudeva. The Sixth Chapter contains forty-four verses. In this chapter, Nanda Mahārāja, following the advice of his friend Vasudeva, returns to Gokula and on the way sees the dead body of the Pūtanā demoness and is astonished at her having been killed by Kṛṣṇa. The Seventh Chapter, which contains thirty-seven verses, describes Mahārāja Parīkṣit's enthusiasm to hear about the boyhood pastimes of Lord Kṛṣṇa, who killed Śakaṭāsura and Tṛṇāvartāsura and showed within His mouth the entire cosmic manifestation. In the Eighth Chapter there are fifty-two verses, which describe Gargamuni's performing the name-giving ceremony of Kṛṣṇa and Balarāma and how Kṛṣṇa and Balarāma performed playful childish activities, crawling on the ground, trying to walk with Their small legs, and stealing butter and breaking the pots. This chapter also describes the vision of the universal form.
The Ninth Chapter, which has twenty-three verses, describes how Kṛṣṇa disturbed His mother while she was churning butter. Because she left Kṛṣṇa to see to the stove, where the milk was boiling, and did not allow Him to suck her breast, Kṛṣṇa was very angry and broke a pot of yogurt. To chastise her naughty child, mother Yaśodā wanted to bind Him with rope, but every time she tried she failed because of a shortage of rope when the time came to knot it. In the Tenth Chapter there are forty-three verses. This chapter describes how Kṛṣṇa, as Dāmodara, caused the twin Yamalārjuna trees to fall and how the two demigods within the trees were delivered by the mercy of Kṛṣṇa. In the Eleventh Chapter there are fifty-nine verses. This chapter describes how Nanda Mahārāja released Kṛṣṇa from the ropes, how Kṛṣṇa showed His mercy to a fruit seller while exchanging grains for fruit, and how Nanda Mahārāja and others decided to leave Gokula for Vṛndāvana, where Kṛṣṇa killed Vatsāsura and Bakāsura.
Chapter Twelve contains forty-four verses, describing Kṛṣṇa's pastimes with the cowherd boys in the forest and the killing of the demon named Aghāsura. Chapter Thirteen contains sixty-four verses, describing how Brahmā stole Kṛṣṇa's calves and His friends, the cowherd boys. Kṛṣṇa expanded His pastimes for one year, representing Himself as the calves and boys in forms exactly like their own. In this way He bewildered Brahmā, who at last surrendered when his illusion was over. The Fourteenth Chapter contains sixty-one verses. In this chapter, Brahmā offers prayers to Kṛṣṇa after fully understanding Him to be the Supreme Personality of Godhead. The Fifteenth Chapter contains fifty-two verses. This chapter describes how Kṛṣṇa entered Tālavana Forest with Balarāma, how Balarāma killed Dhenukāsura, and how Kṛṣṇa protected the cowherd boys and cows from the poisonous effects of Kāliya.
The Sixteenth Chapter contains sixty-seven verses. This chapter describes the chastisement of Kāliya by Kṛṣṇa, and it also describes the prayers offered by Kāliya's wives. In the Seventeenth Chapter there are twenty-five verses. This chapter describes why Kāliya entered the River Yamunā after leaving his home, Nāgālaya, one of the dvīpas, which according to some corresponds to the Fiji Islands. This chapter also describes how Garuḍa was cursed by Saubhari Ṛṣi, how the cowherd boys, Kṛṣṇa's friends, were enlivened when Kṛṣṇa emerged from the Yamunā, and how Kṛṣṇa stopped the forest fire and saved the sleeping inhabitants of Vraja.
The Eighteenth Chapter contains thirty-two verses, giving a description of Kṛṣṇa and Balarāma, Their picnics within the forest, the climate of Vṛndāvana in the summer and the spring, and Lord Balarāma's killing of Pralambāsura. Chapter Nineteen contains sixteen verses, describing Kṛṣṇa's entering the forest known as Muñjāraṇya, saving the cowherd boys and cows from the forest fire, and bringing them to Bhāṇḍīravana. Chapter Twenty contains forty-nine verses. This chapter describes the enjoyment of Balarāma and Kṛṣṇa in the forest with the cowherd boys during the rainy season, and it gives various instructions through analogies concerning the rainy season and autumn.
Chapter Twenty-one contains twenty verses, describing how Kṛṣṇa entered the forest of Vṛndāvana in the autumn, playing His flute, and how He attracted the gopīs, who were singing His glories. The Twenty-second Chapter contains thirty-eight verses, describing how the gopīs prayed to the goddess Kātyāyanī to obtain Kṛṣṇa as their husband and how Kṛṣṇa later stole the garments of the gopīs while the gopīs were bathing in the Yamunā. The Twenty-third Chapter contains fifty-two verses, describing how the cowherd boys, being very hungry, followed Kṛṣṇa's directions by begging some food for Him and themselves from brāhmaṇas engaged in performing yajñas. The brāhmaṇas refused to give food to Kṛṣṇa and Balarāma, although the boys begged for it, but the wives of the brāhmaṇas agreed, and therefore Kṛṣṇa bestowed His mercy upon them.
The Twenty-fourth Chapter contains thirty-eight verses, describing how Kṛṣṇa defied King Indra, despite Indra's position of prestige, by stopping the indra-yajña and instead worshiping Govardhana. The Twenty-fifth Chapter contains thirty-three verses. As described in this chapter, because the indra-yajña was stopped, King Indra was very angry, and to kill the inhabitants of Vṛndāvana, Vraja, he flooded the entire area with rain. Kṛṣṇa, however, accepted King Indra's challenge by lifting Govardhana Hill as an umbrella to protect Vṛndāvana and all the cows. The Twenty-sixth Chapter contains twenty-five verses, describing how Nanda Mahārāja, seeing the extraordinary activities of Kṛṣṇa, was struck with wonder and how he thus narrated for all the cowherd men the whole story of Kṛṣṇa's opulence, as foretold by Gargamuni. Chapter Twenty-seven, which contains twenty-eight verses, describes how King Indra, upon seeing Kṛṣṇa's unlimited power, worshiped Lord Kṛṣṇa, who was fully washed with milk supplied by the surabhi and who thus became known as Govinda. The Twenty-eighth Chapter contains seventeen verses. In this chapter Kṛṣṇa saves His father, Nanda Mahārāja, from the custody of Varuṇa and shows the cowherd men how Vaikuṇṭhaloka is situated.
The Twenty-ninth Chapter contains forty-eight verses, describing how Kṛṣṇa talked to the gopīs before performing the rāsa-līlā and how, after the beginning of the rāsa-līlā, Kṛṣṇa disappeared from the scene. Chapter Thirty contains forty-four verses, describing how the gopīs, being separated from Kṛṣṇa, went mad and began to wander in the forest in search of Him. The gopīs met Śrīmatī Rādhārāṇī, the daughter of King Vṛṣabhānu, and they all wandered on the bank of the Yamunā searching for Krishna. Chapter Thirty-one contains nineteen verses, describing how the bereaved gopīs waited in great anxiety to meet Kṛṣṇa. Chapter Thirty-two contains twenty-two verses. In this chapter, Kṛṣṇa appears among the gopīs, who are fully satisfied in ecstatic love for Him. Chapter Thirty-three contains thirty-nine verses. In this chapter Kṛṣṇa appears in multiforms in the midst of the gopīs, with whom He dances in the rāsa dance. Then they all bathe in the River Yamunā. Also in this chapter, Śukadeva mitigates the doubts of Parīkṣit concerning the performance of the rāsa-līlā.
Chapter Thirty-four contains thirty-two verses. This chapter describes how Nanda Mahārāja, Kṛṣṇa's father, was swallowed by a big python, who had been a demigod named Vidyādhara but was cursed by Aṅgirā Ṛṣi. Kṛṣṇa rescued His father and saved this demigod simultaneously. Chapter Thirty-five contains twenty-six verses. This chapter describes how Kṛṣṇa went to the pasturing grounds with the cows and how the gopīs sang in separation from Him.
Chapter Thirty-six contains forty verses. This chapter describes Kṛṣṇa's killing of Ariṣṭāsura. It also describes Nārada's disclosure to Kaṁsa that both Rāma and Kṛṣṇa were sons of Vasudeva. Because of this disclosure, Kaṁsa arranged to kill both Rāma and Kṛṣṇa. He sent his assistant Keśī to Vṛndāvana, and later he sent Akrūra to bring Rāma and Kṛṣṇa to Mathurā. Chapter Thirty-seven contains thirty-three verses. In this chapter Kṛṣṇa kills the Keśī demon, Nārada worships Kṛṣṇa by narrating His future activities, and Kṛṣṇa kills the demon named Vyomāsura. Chapter Thirty-eight contains forty-three verses. This chapter describes how Akrūra went to Vṛndāvana and how he was received by Rāma-Kṛṣṇa and Nanda Mahārāja. Chapter Thirty-nine contains fifty-seven verses. This chapter describes how Rāma and Kṛṣṇa, having been invited by Kaṁsa started for Mathurā. While They were ready on the chariot, the gopīs began to cry, and Kṛṣṇa sent His messenger to pacify them. Thus He was able to travel toward Mathurā. On the way, Akrūra was shown the entire Viṣṇuloka within the water of the Yamunā.
Chapter Forty contains thirty verses, in which the prayers of Akrūra are described. Chapter Forty-one, which contains fifty-two verses, describes the entrance of Rāma and Kṛṣṇa into the city of Mathurā, where the ladies were very jubilant to see these two brothers. Kṛṣṇa killed a washerman, glorified Sudāmā and gave Sudāmā His benediction. Chapter Forty-two, which contains thirty-eight verses, describes how Kṛṣṇa delivered Kubjā and how He broke Kaṁsa's gigantic bow and killed its caretakers. Thus Kaṁsa and Kṛṣṇa met. Chapter Forty-three contains forty verses. Outside the sporting arena of Kaṁsa, Kṛṣṇa killed an elephant named Kuvalayāpīḍa. Then He entered the arena and spoke with Cāṇūra. Chapter Forty-four, which contains fifty-one verses, describes how Kṛṣṇa and Balarāma killed the wrestlers named Cāṇūra and Muṣṭika and thereafter killed Kaṁsa and his eight brothers. Kṛṣṇa, however, pacified Kaṁsa's wives and His own father and mother, Vasudeva and Devakī.
Chapter Forty-five contains fifty verses. This chapter describes how Kṛṣṇa pacified His father and mother and celebrated the enthronement of His grandfather Ugrasena. After promising the inhabitants of Vṛndāvana that He would return very soon, Kṛṣṇa underwent ritualistic ceremonies as a kṣatriya. He took the vow of brahmacarya and lived in the guru-kula, where He studied regularly. By killing the demon named Pañcajana, He received a conchshell named Pāñcajanya. Krishna rescued the son of His guru from the custody of Yamarāja and returned him. After thus offering guru-dakṣiṇā to repay His teacher, Lord Kṛṣṇa returned to Mathurā-purī. Chapter Forty-six contains forty-nine verses. As described in this chapter, Kṛṣṇa sent Uddhava to Vṛndāvana to pacify His father and mother, Nanda Mahārāja and Yaśodā. Chapter Forty-seven contains sixty-nine verses, describing how Uddhava, following Kṛṣṇa's order, went to pacify the gopīs and then returned to Mathurā. Thus Uddhava appreciated the ecstatic love felt for Kṛṣṇa by the inhabitants of Vṛndāvana.
Chapter Forty-eight contains thirty-six verses. This chapter describes how Kṛṣṇa fulfilled the desire of Kubjā by going to her house and enjoying her. Kṛṣṇa then went to the home of Akrūra. Satisfied by Akrūra's prayers, Kṛṣṇa praised him very much and sent him to Hastināpura to gather information about the Pāṇḍavas. Chapter Forty-nine contains thirty-one verses. As described in this chapter, Akrūra, following Kṛṣṇa's orders, went to Hastināpura, where he met Vidura and Kuntī and heard from them about Dhṛtarāṣṭra's mistreatment of the Pāṇḍavas. Informed of the Pāṇḍavas' faith in Kṛṣṇa, Akrūra advised Dhṛtarāṣṭra, and after understanding Dhṛtarāṣṭra's mind, he returned to Mathurā, where he described everything about the situation in Hastināpura.
Chapter Fifty contains fifty-seven verses. In this chapter, Jarāsandha, having heard that his son-in-law Kaṁsa was killed, attacked Mathurā to kill Rāma and Kṛṣṇa but was defeated seventeen times. When Jarāsandha was about to attack for the eighteenth time, Kālayavana, having been advised by Nārada, also attacked Mathurā. Thus the Yādava dynasty entered a fort in the midst of the water and lived there by mystic power. After giving full protection to the Yādava dynasty and conferring with Lord Baladeva, Lord Kṛṣṇa emerged from Dvārakā. Chapter Fifty-one, which contains sixty-three verses, describes how Mucukunda killed Kālayavana simply by glancing upon him.
Chapter Fifty-two contains forty-four verses. In this chapter, Mucukunda offers prayers to Kṛṣṇa, and then Kṛṣṇa kills all the soldiers of Kālayavana and returns to Dvārakā with their booty. When Jarāsandha attacked Mathurā again, Rāma and Kṛṣṇa, as if afraid of him, fled to the top of a mountain, to which Jarāsandha then set fire. Unseen by Jarāsandha, Kṛṣṇa and Balarāma jumped from the mountain and entered Dvārakā, which was surrounded by the sea. Jarāsandha, thinking that Kṛṣṇa and Balarāma had been killed, returned with his soldiers to his own country, and Kṛṣṇa continued to live in Dvārakā. Rukmiṇī, the daughter of Vidarbha, was very much attracted to Kṛṣṇa, and she sent Kṛṣṇa a letter through a brāhmaṇa. Chapter Fifty-three contains fifty-seven verses. Following Rukmiṇī's request, Kṛṣṇa went to the city of Vidarbha and kidnapped her in the presence of such enemies as Jarāsandha. Chapter Fifty-four contains sixty verses. As described in this chapter, Kṛṣṇa defeated all the opposing princes and disfigured Rukmiṇī's brother Rukmī. Then Kṛṣṇa returned with Rukmiṇī to Dvārakā, where they were united in a regular marriage. Rukmī, however, remained in a place known as Bhojakaṭa, being angry at his brother-in-law, Kṛṣṇa. Chapter Fifty-five, containing forty verses, describes the birth of Pradyumna, how Pradyumna was kidnapped by Śambarāsura, and how Pradyumna later killed Śambarāsura and returned to Dvārakā with his wife, Ratidevī.
Chapter Fifty-six contains forty-five verses. As described in this chapter, King Satrājit, by the mercy of the sun-god, received a jewel called Syamantaka. Later, when this jewel was stolen, Satrājit unnecessarily became doubtful of Kṛṣṇa, but Kṛṣṇa, to vindicate His position, retrieved the jewel, along with the daughter of Jāmbavān. Kṛṣṇa later married Satrājit's daughter and received a full dowry. As described in Chapter Fifty-seven, which contains forty-two verses, both Balarāma and Kṛṣṇa went to Hastināpura, having heard about the fire in the shellac house of the Pāṇḍavas. After Satrājit was killed by Śatadhanvā at the instigation of Akrūra and Kṛtavarmā, Balarāma and Kṛṣṇa returned to Dvārakā. Śatadhanvā left the Syamantaka jewel with Akrūra and fled to the forest. Thus although Kṛṣṇa killed Śatadhanvā, He was unable to retrieve the jewel. Finally the jewel was discovered and awarded to Akrūra. Chapter Fifty-eight contains fifty-eight verses. After the Pāṇḍavas finished living incognito in the forest, Kṛṣṇa went to Indraprastha to see them. He then married five wives, headed by Kālindī. After Kṛṣṇa and Arjuna set fire to the Khāṇḍava Forest, Arjuna received the Gāṇḍīva bow. The demon Maya Dānava constructed an assembly house for the Pāṇḍavas, and Duryodhana was very much aggrieved.
Chapter Fifty-nine contains forty-five verses. In this chapter, Kṛṣṇa, at the request of Indra, kills the demon Narakāsura, the son of the earth personified, along with the demon's associates, headed by Mura. The earth personified offers prayers to Kṛṣṇa and returns to Him all the paraphernalia that Narakāsura has stolen. Kṛṣṇa then bestows fearlessness upon the son of Narakāsura and marries the sixteen thousand princesses whom the demon kidnapped. Also in this chapter, Kṛṣṇa takes away the pārijāta plant from the heavenly planets, and the foolishness of Indra and others is described.
Chapter Sixty contains fifty-nine verses. In this chapter, Kṛṣṇa makes Rukmiṇī angry with His joking words. Kṛṣṇa pacifies Rukmiṇī, and there is a lover's quarrel between them. Chapter Sixty-one contains forty verses. This chapter contains a description of the sons and grandsons of Kṛṣṇa. At the time of Aniruddha's marriage, Balarāma kills Rukmī and breaks the teeth of the King of Kaliṅga.
Chapter Sixty-two contains thirty-three verses. This chapter begins the discourse concerning the abduction of Ūṣā, the daughter of Bāṇāsura, and the amorous pastimes between Ūṣā and Aniruddha. It also describes a fight between Aniruddha and Bāṇāsura and how Bāṇāsura seized Aniruddha with a snake-noose. Chapter Sixty-three, which contains fifty-three verses, describes how the strength of Lord Śiva was defeated in a battle between Bāṇāsura and the Yādavas. The Raudra-jvara, having been defeated by the Vaiṣṇava-jvara, offered prayers to Krishna. Kṛṣṇa severed all but four of Bāṇa's one thousand arms and thus showed him mercy. Kṛṣṇa then returned to Dvārakā with Ūṣā and Aniruddha.
Chapter Sixty-four contains forty-four verses. In this chapter, Kṛṣṇa liberates King Nṛga, the son of Ikṣvāku, from a curse and instructs all kings by explaining the fault in misappropriating the property of a brāhmaṇa. In connection with the deliverance of King Nṛga, there are instructions for the Yādavas, who were puffed up with pride due to wealth, opulence, enjoyment and so on.
Chapter Sixty-five contains thirty-four verses. As described in this chapter, Lord Baladeva, desiring to see His friends and relatives, went to Gokula. In the months of Caitra and Vaiśākha, in the groves by the Yamunā, Lord Balarāma performed the rāsa-rasotsava and yamunā-karṣaṇa līlās in the association of His gopīs.
As described in Chapter Sixty-six, which contains forty-three verses, Krishna went to Kāśī and then killed Pauṇḍraka, as well as his friend the King of Kāśī, Sudakṣiṇa and others. Chapter Sixty-seven, which contains twenty-eight verses, describes how Lord Baladeva, while enjoying with many young girls on Raivataka Mountain, vanquished the extremely mischievous ape Dvivida, who was the brother of Mainda and a friend of Narakāsura's.
Chapter Sixty-eight has fifty-four verses. As described in this chapter, when Sāmba, the son of Jāmbavatī, kidnapped Lakṣmaṇā, the daughter of Duryodhana, he was captured in a fight with the Kauravas. In order to free him and establish peace, Lord Baladeva went to Hastināpura as a well-wisher. The Kauravas, however, were uncooperative, and upon seeing their arrogance, Lord Baladeva began pulling their city of Hastināpura with His plow. The Kauravas, headed by Duryodhana, offered prayers to Lord Baladeva, who then returned to Dvārakā with Sāmba and Lakṣmaṇā.
Chapter Sixty-nine contains forty-five verses. As described in this chapter, Kṛṣṇa exhibited His householder life with His sixteen thousand wives. Even the great sage Nārada was astonished at how Kṛṣṇa, having expanded Himself into sixteen thousand forms, was conducting His householder life. Thus Nārada offered prayers to Lord Kṛṣṇa, and Kṛṣṇa was very much pleased with him.
Chapter Seventy, which contains forty-seven verses, describes how Kṛṣṇa exhibited His daily ritualistic ceremonies and how He released the kings arrested by Jarāsandha. While Lord Kṛṣṇa was receiving a messenger sent by these kings, Nārada came to see Kṛṣṇa and told Him news of the Pāṇḍavas. Nārada informed Kṛṣṇa that the Pāṇḍavas desired to perform a rājasūya sacrifice, and Kṛṣṇa agreed to attend it, but He first asked for Uddhava's decision about whether to give preference to killing King Jarāsandha or performing the rājasūya-yajña. Chapter Seventy-one contains forty-five verses, describing the happiness of the Pāṇḍavas when Kṛṣṇa went to Indraprastha. By the inconceivable desire of Kṛṣṇa, Jarāsandha would be killed, and the rājasūya-yajña would be performed by Mahārāja Yudhiṣṭhira.
Chapter Seventy-two contains forty-six verses. By agreeing to perform the rājasūya-yajña, Krishna gave Mahārāja Yudhiṣṭhira great pleasure. This chapter also describes the killing of Jarāsandha, the enthroning of his son, and the release of the kings whom Jarāsandha had arrested. Chapter Seventy-three contains thirty-five verses. After Lord Kṛṣṇa released the kings and restored their royal power, He was worshiped by Sahadeva, the son of Jarāsandha, and then He returned to Indraprastha with Bhīma and Arjuna. Chapter Seventy-four contains fifty-four verses. Mahārāja Yudhiṣṭhira offered prayers to Kṛṣṇa and offered Him the first worship in the rājasūya-yajña. To honor the Lord in this way is the foremost duty of every man, but this was intolerable to Śiśupāla, the King of Cedi. Śiśupāla began to blaspheme Kṛṣṇa, who thus severed the King's head from his body and awarded him the salvation called sārūpya-mukti. After the conclusion of the rājasūya sacrifice, Kṛṣṇa returned to Dvārakā with His queens. Chapter Seventy-five contains forty verses. As described in this chapter, Mahārāja Yudhiṣṭhira, after the rājasūya-yajña, performed the final ritualistic bathing ceremonies. Duryodhana was bewildered in the palace constructed by Maya Dānava, and thus he felt insulted.
Chapter Seventy-six contains thirty-three verses, describing how Śālva, one of the kings Kṛṣṇa defeated when He kidnapped Rukmiṇī, decided to rid the entire world of the Yādavas. To defeat the Yādavas, Śālva worshiped Lord Śiva, who rewarded him with an aerial car named Saubha. When Śālva fought with the Vṛṣṇis, Pradyumna smashed the car designed by Maya Dānava, but he was attacked by Śālva's brother, whose name was Dyumān. Beaten unconscious by Dyumān's club, Pradyumna was carried some distance away from the warfield by his charioteer, but later he lamented having been removed from the battlefield. Chapter Seventy-seven contains thirty-seven verses. In this chapter, Pradyumna recovers from his injuries and begins fighting with Śālva. When Kṛṣṇa returned to Dvārakā from Indraprastha, He immediately went to the battlefield where Śālva and Pradyumna were fighting. There He killed Śālva, although Śālva was powerfully equipped with illusory weapons.
Chapter Seventy-eight contains forty verses. As described in this chapter, a friend of Śālva's named Dantavakra and Dantavakra's brother Vidūratha were killed by Śrī Kṛṣṇa. Instead of taking part in the fighting between the Kauravas and the Pāṇḍavas, Baladeva, who had been staying at Dvārakā-purī, went touring holy places. Because of the misbehavior of Romaharṣaṇa, Baladeva killed him at Naimiṣāraṇya and appointed his son Ugraśravā, Sūta Gosvāmī, the speaker of Śrīmad-Bhāgavatam, to continue the discourses on the Purāṇas. Chapter Seventy-nine contains thirty-four verses. This chapter describes how the brāhmaṇas of Naimiṣāraṇya advised Baladeva to atone for the death of Romaharṣaṇa. After killing a demon named Balvala, Baladeva traveled and bathed in holy places until He at last came to the Battlefield of Kurukṣetra, where Bhīma and Duryodhana were fighting. Then He returned to Dvārakā and went again to Naimiṣāraṇya, where He instructed the ṛṣis. Then He left with His wife Revatī.
Chapter Eighty, which contains forty-five verses, describes how Sudāmā Vipra, a friend of Kṛṣṇa's, approached Kṛṣṇa for money and was worshiped by Kṛṣṇa, who reminisced with him about their boyhood at the guru-kula. Chapter Eighty-one contains forty-one verses. This chapter describes the friendly talks between Kṛṣṇa and His friend Sudāmā. Kṛṣṇa very gladly accepted a gift of flat rice from Sudāmā Vipra. When Sudāmā Vipra returned home, he saw that everything there was wonderfully opulent, and he praised the friendship of the Supreme Personality of Godhead. With the gifts of the Lord, he enjoyed material opulence, and later he was promoted back home, back to Godhead.
Chapter Eighty-two contains forty-eight verses. This chapter describes how the Yādavas went to Kurukṣetra because of a solar eclipse and how other kings spoke to them of Kṛṣṇa. At this meeting, Kṛṣṇa satisfied Nanda Mahārāja and the residents of Vṛndāvana, who had also come there. Chapter Eighty-three contains forty-three verses, describing how the women assembled at Kurukṣetra engaged in topics of Śrī Kṛṣṇa and how Draupadī asked all Kṛṣṇa's queens about how they had married Him. Chapter Eighty-four contains seventy-one verses. As described in this chapter, when great sages went to see Kṛṣṇa at Kurukṣetra, Kṛṣṇa took this opportunity to praise them. Because Vasudeva desired to perform a great sacrifice on this occasion, the sages advised him regarding worship of Kṛṣṇa, the Supreme Personality of Godhead. After the yajña was performed, all who were present dispersed to their respective abodes. Chapter Eighty-five contains fifty-nine verses. At the request of His father and mother, Kṛṣṇa, by His mercy, returned their dead sons, all of whom were liberated. Chapter Eighty-six contains fifty-nine verses. This chapter describes how Arjuna kidnapped Subhadrā with a great fight. It also describes how Kṛṣṇa went to Mithilā to favor His devotee Bahulāśva and stay at the house of Śrutadeva and advise them about spiritual advancement.
Chapter Eighty-seven contains fifty verses, describing the prayers offered to Nārāyaṇa by the Vedas. Chapter Eighty-eight contains forty verses. This chapter describes how Vaiṣṇavas become transcendental by worshiping Lord Viṣṇu and then return home, back to Godhead. By worship of demigods, one may get material power, but this chapter describes how an ordinary living being in the material world can be favored by Lord Śrī Kṛṣṇa, and it establishes Lord Viṣṇu's supremacy above Lord Brahmā and Lord Śiva. Chapter Eighty-nine contains sixty-five verses, disclosing who is the best among the material deities. Although Viṣṇu is among the three deities-Brahmā, Viṣṇu and Maheśvara-He is transcendental and supreme. In this chapter we also find a description of how Kṛṣṇa and Arjuna went to Mahākāla-pura to deliver the son of a Dvārakā brāhmaṇa and how Arjuna was astonished. Chapter Ninety contains fifty verses. This chapter summarizes Kṛṣṇa's līlās and presents the logic of madhureṇa samāpayet, establishing that everything ends well in transcendental bliss.
Chapter One
The Advent of Lord Kṛṣṇa: Introduction
The summary of the First Chapter is as follows. This chapter describes how Kaṁsa, frightened by hearing an omen about his being killed by the eighth son of Devakī, killed Devakī's sons one after another.
When Śukadeva Gosvāmī finished describing the dynasty of Yadu, as well as the dynasties of the moon-god and sun-god, Mahārāja Parīkṣit requested him to describe Lord Kṛṣṇa, who appeared with Baladeva in the Yadu dynasty, and how Kṛṣṇa performed His activities within this world. Kṛṣṇa is transcendental, the King said, and therefore to understand His activities is the occupation of liberated persons. Hearing of kṛṣṇa-līlā is the boat by which to achieve the ultimate goal of life. Except for an animal killer or one who is following a policy of suicide, every intelligent person must strive to understand Kṛṣṇa and His activities.
Kṛṣṇa was the only worshipable Deity for the Pāṇḍavas. When Mahārāja Parīkṣit was in the womb of his mother, Uttarā, Kṛṣṇa saved him from the attack of the brahma-śastra. Now Mahārāja Parīkṣit asked Śukadeva Gosvāmī how His Lordship Baladeva, the son of Rohiṇī, could have appeared in the womb of Devakī. Why did Kṛṣṇa transfer Himself from Mathurā to Vṛndāvana, King Parīkṣit asked, and how did He live there with His family members? What did Kṛṣṇa do in Mathurā and Vṛndāvana, and why did He kill His maternal uncle Kaṁsa? For how many years did Kṛṣṇa reside in Dvārakā, and how many queens did He have? Mahārāja Parīkṣit asked Śukadeva Gosvāmī all these questions. He also requested Śukadeva Gosvāmī to describe other activities of Kṛṣṇa about which he could not inquire.
When Śukadeva Gosvāmī began to speak about Kṛṣṇa consciousness, Mahārāja Parīkṣit forgot the fatigue brought about by his fasting. Enthusiastic to describe Kṛṣṇa, Śukadeva Gosvāmī said, "Like the waters of the Ganges, descriptions of the activities of Kṛṣṇa can purify the entire universe. The speaker, the inquirer and the audience all become purified."
Once when the entire world was overburdened by the increasing military power of demons in the form of kings, mother earth assumed the shape of a cow and approached Lord Brahmā for relief, Sympathetic to mother earth's lamentation, Brahmā, accompanied by Lord Śiva and other demigods, took the cow-shaped mother earth to the shore of the milk ocean, where he offered prayers to please Lord Viṣṇu, who lay there on an island in transcendental ecstasy. Brahmā thereafter understood the advice of Mahā-Viṣṇu, who informed him that He would appear on the surface of the earth to mitigate the burden created by the demons. The demigods, along with their wives, should appear there as associates of Lord Kṛṣṇa in the family of Yadu to increase the sons and grandsons in that dynasty. By the will of Lord Kṛṣṇa, Anantadeva would appear first, as Balarāma, and Kṛṣṇa's potency, yogamāyā, would also appear. Brahmā informed mother earth about all this, and then he returned to his own abode.
After marrying Devakī, Vasudeva was returning home with her on a chariot driven by Kaṁsa, her brother, when an ominous voice addressed Kaṁsa, warning him that Devakī's eighth son would kill him. Upon hearing this omen, Kaṁsa was immediately ready to kill Devakī, but Vasudeva diplomatically began to instruct him. Vasudeva stressed that it would not be good for Kaṁsa to kill his younger sister, especially at the time of her marriage. Anyone who possesses a material body must die, Vasudeva advised him. Every living entity lives in a body for some time and then transmigrates to another body, but one is unfortunately misled into accepting the body as the soul. If a person under this mistaken conception wants to kill another body, he is condemned as hellish.
Because Kaṁsa was not satisfied by Vasudeva's instructions, Vasudeva devised a plan. He offered to bring Kaṁsa all of Devakī's children so that Kaṁsa could kill them. Why then should Kaṁsa kill Devakī now? Kaṁsa was satisfied by this proposal. In due course of time, when Devakī gave birth to a child, Vasudeva brought the newborn baby to Kaṁsa, who, upon seeing Vasudeva's magnanimity, was struck with wonder. When Vasudeva gave Kaṁsa the child, Kaṁsa, showing some intelligence, said that since he was to be killed by the eighth child, why should he kill the first? Although Vasudeva did not trust him, Kaṁsa requested Vasudeva to take the child back. Later, however, after Nārada approached Kaṁsa and disclosed to him that the demigods were appearing in the Yadu and Vṛṣṇi dynasties and conspiring to kill him, Kaṁsa decided to kill all the children born in these families, and he also decided that any child born from the womb of Devakī must be killed. Thus he arrested and imprisoned both Devakī and Vasudeva and killed six of their sons, one after another. Nārada had also informed Kaṁsa that in his previous birth Kaṁsa was Kālanemi, a demon killed by Viṣṇu. Consequently, Kaṁsa became a great enemy to all the descendants of the yadu-vaṁśa, the Yadu dynasty. He even arrested and imprisoned his own father, Ugrasena, for Kaṁsa wanted to enjoy the kingdom alone.
Kṛṣṇa has threefold pastimes-the Vraja-līlā, Māthura-līlā and Dvārakā-līlā. As already mentioned, in the Tenth Canto of Śrīmad-Bhāgavatam there are ninety chapters, which describe all these līlās. The first four chapters describe Brahmā's prayers for the relief of the earth's burden, and they also describe the appearance of the Supreme Personality of Godhead. Chapters Five through Thirty-nine recount Kṛṣṇa's pastimes in Vṛndāvana. The Fortieth Chapter describes how Kṛṣṇa enjoyed in the water of the Yamunā and how Akrūra offered prayers. Chapters Forty-one through Fifty-one, eleven chapters, tell of Kṛṣṇa's pastimes in Māthura, and Chapters Fifty-two through Ninety, thirty-nine chapters, relate Kṛṣṇa's pastimes in Dvārakā.
Chapters Twenty-nine through Thirty-three describe Kṛṣṇa's dancing with the gopīs, known as the rāsa-līlā. Therefore these five chapters are known as rāsa-pañcādhyāya. The Forty-seventh Chapter of the Tenth Canto is a description known as the bhramara-gītā.
TEXT 1
śrī-rājovāca
kathito vaṁśa-vistāro
bhavatā soma-sūryayoḥ
rājñāṁ cobhaya-vaṁśyānāṁ
caritaṁ paramādbhutam
SYNONYMS
śrī-rājā uvāca-King Parīkṣit said; kathitaḥ-has already been described; vaṁśa-vistāraḥ-a broad description of the dynasties; bhavatā-by Your Lordship; soma-sūryayoḥ-of the moon-god and the sun-god; rājñām-of the kings; ca-and; ubhaya-both; vaṁśyānām-of the members of the dynasties; caritam-the character; parama-exalted; adbhutam-and wonderful.
King Parīkṣit said: My dear lord, you have elaborately described the dynasties of both the moon-god and the sun-god, with the exalted and wonderful character of their kings.
At the end of the Ninth Canto, Twenty-fourth Chapter, Śukadeva Gosvāmī summarized the activities of Kṛṣṇa. He spoke of how Kṛṣṇa had personally appeared to reduce the burden on the earth, how He had manifested His pastimes as a householder, and how, soon after His birth, He had transferred Himself to His Vrajabhūmi-līlā. Parīkṣit Mahārāja, being naturally a devotee of Kṛṣṇa, wanted to hear more about Lord Kṛṣṇa. Therefore, to encourage Śukadeva Gosvāmī to continue speaking about Kṛṣṇa and give further details, he thanked Śukadeva Gosvāmī for having described the activities of Kṛṣṇa in brief. Śukadeva Gosvāmī had said:
jāto gataḥ pitṛ-gṛhād vrajam edhitārtho
hatvā ripūn suta-śatāni kṛtorudāraḥ
utpādya teṣu puruṣaḥ kratubhiḥ samīje
ātmānam ātma-nigamaṁ prathayañ janeṣu
"The Supreme Personality of Godhead, Śrī Kṛṣṇa, known as līlā-puruṣottama, appeared as the son of Vasudeva but immediately left His father's home and went to Vṛndāvana to expand His loving relationships with His confidential devotees. In Vṛndāvana the Lord killed many demons, and afterward He returned to Dvārakā, where according to Vedic principles He married many wives who were the best of women, begot through them hundreds of sons, and performed sacrifices for His own worship to establish the principles of householder life." (Bhāg. 9.24.66)
The Yadu dynasty belonged to the family descending from Soma, the moon-god. Although the planetary systems are so arranged that the sun comes first, before the moon, Parīkṣit Mahārāja gave more respect to the dynasty of the moon-god, the soma-vaṁśa, because in the Yādava dynasty, descending from the moon, Kṛṣṇa had appeared. There are two different kṣatriya families of the royal order, one descending from the king of the moon planet and the other descending from the king of the sun. Whenever the Supreme Personality of Godhead appears, He generally appears in a kṣatriya family because He comes to establish religious principles and the life of righteousness. According to the Vedic system, the kṣatriya family is the protector of the human race. When the Supreme Personality of Godhead appeared as Lord Rāmacandra, He appeared in the sūrya-vaṁśa, the family descending from the sun-god, and when He appeared as Lord Kṛṣṇa, He did so in the Yadu dynasty, or yadu-vaṁśa, whose descent was from the moon-god. In the Ninth Canto, Twenty-fourth Chapter, of Śrīmad-Bhāgavatam, there is a long list of the kings of the yadu-vaṁśa. All the kings in both the soma-vaṁśa and sūrya-vaṁśa were great and powerful, and Mahārāja Parīkṣit praised them very highly (rājñāṁ cobhaya-vaṁśyānāṁ caritaṁ paramādbhutam). Nonetheless, he wanted to hear more about the soma-vaṁśa because that was the dynasty in which Kṛṣṇa had appeared.
The supreme abode of the Personality of Godhead, Kṛṣṇa, is described in Brahma-saṁhitā as the abode of cintāmaṇi: cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam [Bs. 5.29]. The Vṛndāvana-dhāma on this earth is a replica of that same abode. As stated in Bhagavad-gītā (8.20), in the spiritual sky there is another, eternal nature, transcendental to manifested and unmanifested matter. The manifested world can be seen in the form of many stars and planets such as the sun and moon, but beyond this is the unmanifested, which is imperceptible to those who are embodied. And beyond this unmanifested matter is the spiritual kingdom, which is described in Bhagavad-gītā as supreme and eternal. That kingdom is never annihilated. Although material nature is subject to repeated creation and annihilation, that spiritual nature remains as it is eternally. In the Tenth Canto of Śrīmad-Bhāgavatam, that spiritual nature, the spiritual world, is described as Vṛndāvana, Goloka Vṛndāvana or Vraja-dhāma. The elaborate description of the above-mentioned śloka from the Ninth Canto-jāto gataḥ pitṛ-gṛhād-will be found here, in the Tenth Canto.
TEXT 2
yadoś ca dharma-śīlasya
nitarāṁ muni-sattama
tatrāṁśenāvatīrṇasya
viṣṇor vīryāṇi śaṁsa naḥ
SYNONYMS
yadoḥ-of Yadu or the Yadu dynasty; ca-also; dharma-śīlasya-who were strictly attached to religious principles; nitarām-highly qualified; muni-sattama-O best of all munis, king of the munis (Śukadeva Gosvāmī); tatra-in that dynasty; aṁśena-with His plenary expansion Baladeva; avatīrṇasya-who appeared as an incarnation; viṣṇoḥ-of Lord Viṣṇu; vīryāṇi-the glorious activities; śaṁsa-kindly describe; naḥ-unto us.
O best of munis, you have also described the descendants of Yadu, who were very pious and strictly adherent to religious principles. Now, if you will, kindly describe the wonderful, glorious activities of Lord Viṣṇu, or Kṛṣṇa, who appeared in that Yadu dynasty with Baladeva, His plenary expansion.
The Brahma-saṁhitā (5.1) explains that Kṛṣṇa is the origin of the viṣṇu-tattva.
īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
"Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes."
yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"The Brahmās, the heads of the innumerable universes, live only for the duration of one breath of Mahā-Viṣṇu. I worship Govinda, the original Lord, of whom Mahā-Viṣṇu is but a portion of a plenary portion." (Brahma-saṁhitā 5.48)
Govinda, Kṛṣṇa, is the original Personality of Godhead. Kṛṣṇas tu bhagavān svayam. Even Lord Mahā-Viṣṇu, who by His breathing creates many millions upon millions of universes, is Lord Kṛṣṇa's kalā-viśeṣa, or plenary portion of a plenary portion. Mahā-Viṣṇu is a plenary expansion of Saṅkarṣaṇa, who is a plenary expansion of Nārāyaṇa. Nārāyaṇa is a plenary expansion of the catur-vyūha, and the catur-vyūha are plenary expansions of Baladeva, the first manifestation of Kṛṣṇa. Therefore when Kṛṣṇa appeared with Baladeva, all the viṣṇu-tattvas appeared with Him.
Mahārāja Parīkṣit requested Śukadeva Gosvāmī to describe Kṛṣṇa and His glorious activities. Another meaning may be derived from this verse as follows, Although Śukadeva Gosvāmī was the greatest muni, he could describe Kṛṣṇa only partially (aṁśena), for no one can describe Kṛṣṇa fully. It is said that Anantadeva has thousands of heads, but although He tries to describe Kṛṣṇa with thousands of tongues, His descriptions are still incomplete.
TEXT 3
avatīrya yador vaṁśe
bhagavān bhūta-bhāvanaḥ
kṛtavān yāni viśvātmā
tāni no vada vistarāt
SYNONYMS
avatīrya-after descending; yadoḥ vaṁśe-in the dynasty of Yadu; bhagavān-the Supreme Personality of Godhead; bhūta-bhāvanaḥ-who is the cause of the cosmic manifestation; kṛtavān-executed; yāni-whatever (activities); viśva-ātmā-the Supersoul of the entire universe; tāni-all of those (activities); naḥ-unto us; vada-kindly say; vistarāt-elaborately.
The Supersoul, the Supreme Personality of Godhead, Śrī Kṛṣṇa, the cause of the cosmic manifestation, appeared in the dynasty of Yadu. Please tell me elaborately about His glorious activities and character, from the beginning to the end of His life.
In this verse the words kṛtavān yāni indicate that all the different activities Kṛṣṇa performed while present on earth are beneficial to human society. If religionists, philosophers and people in general simply hear the activities of Kṛṣṇa, they will be liberated. We have described several times that there are two kinds of kṛṣṇa-kathā, represented by Bhagavad-gītā, spoken personally by Kṛṣṇa about Himself, and Śrīmad-Bhāgavatam, spoken by Śukadeva Gosvāmī about the glories of Kṛṣṇa. Anyone who becomes even slightly interested in kṛṣṇa-kathā is liberated. Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet (Bhāg. 12.3.51). Simply by chanting or repeating kṛṣṇa-kathā, one is liberated from the contamination of Kali-yuga. Caitanya Mahāprabhu therefore advised, yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa (Cc. Madhya 7.128). This is the mission of Kṛṣṇa consciousness: to hear about Kṛṣṇa and thus be liberated from material bondage.
TEXT 4
nivṛtta-tarṣair upagīyamānād
bhavauṣadhāc chrotra-mano-'bhirāmāt
ka uttamaśloka-guṇānuvādāt
pumān virajyeta vinā paśughnāt
SYNONYMS
nivṛtta-released from; tarṣaiḥ-lust or material activities; upagīyamānāt-which is described or sung; bhava-auṣadhāt-which is the right medicine for the material disease; śrotra-the process of aural reception; manaḥ-the subject matter of thought for the mind; abhirāmāt-from the pleasing vibrations from such glorification; kaḥ-who; uttamaśloka-of the Supreme Personality of Godhead; guṇa-anuvādāt-from describing such activities; pumān-a person; virajyeta-can keep himself aloof; vinā-except; paśu-ghnāt-either a butcher or one who is killing his own personal existence.
Glorification of the Supreme Personality of Godhead is performed in the paramparā system; that is, it is conveyed from spiritual master to disciple. Such glorification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation. Descriptions of the Lord are the right medicine for the conditioned soul undergoing repeated birth and death. Therefore, who will cease hearing such glorification of the Lord except a butcher or one who is killing his own self?
In India it is the practice among the general populace to hear about Kṛṣṇa, either from Bhagavad-gītā or from Śrīmad-Bhāgavatam, in order to gain relief from the disease of repeated birth and death. Although India is now fallen, when there is a message that someone will speak about Bhagavad-gītā or Śrīmad-Bhāgavatam, thousands of people still gather to hear. This verse indicates, however, that such recitation of Bhagavad-gītā and Śrīmad-Bhāgavatam must be done by persons completely freed from material desires (nivṛtta-tarṣaiḥ). Everyone within this material world, beginning from Brahmā down to the insignificant ant, is full of material desires for sense enjoyment, and everyone is busy in sense gratification, but when thus engaged one cannot fully understand the value of kṛṣṇa-kathā, either in the form of Bhagavad-gītā or in Śrīmad-Bhāgavatam.
If we hear the glories of the Supreme Personality of Godhead from liberated persons, this hearing will certainly free us from the bondage of material activities, but hearing Śrīmad-Bhāgavatam spoken by a professional reciter cannot actually help us achieve liberation. Kṛṣṇa-kathā is very simple. In Bhagavad-gītā it is said that Kṛṣṇa is the Supreme Personality of Godhead. As He Himself explains, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: "O Arjuna, there is no truth superior to Me." (Bg. 7.7) Simply by understanding this fact-that Kṛṣṇa is the Supreme Personality of Godhead-one can become a liberated person. But, especially in this age, because people are interested in hearing Bhagavad-gītā from unscrupulous persons who depart from the simple presentation of Bhagavad-gītā and distort it for their personal satisfaction, they fail to derive the real benefit. There are big scholars, politicians, philosophers and scientists who speak on Bhagavad-gītā in their own polluted way, and people in general hear from them, being uninterested in hearing the glories of the Supreme Personality of Godhead from a devotee. A devotee is one who has no other motive for reciting Bhagavad-gītā and Śrīmad-Bhāgavatam than to serve the Lord. Śrī Caitanya Mahāprabhu has therefore advised us to hear the glories of the Lord from a realized person (bhāgavata paro diya bhāgavata sthane). Unless one is personally a realized soul in the science of Kṛṣṇa consciousness, a neophyte should not approach him to hear about the Lord, for this is strictly forbidden by Śrīla Sanātana Gosvāmī, who quotes from the Padma Purāṇa:
avaiṣṇava-mukhodgīrṇaṁ
pūtaṁ hari-kathāmṛtam
śravaṇaṁ naiva kartavyaṁ
sarpocchiṣṭaṁ yathā payaḥ
One should avoid hearing from a person not situated in Vaiṣṇava behavior. A Vaiṣṇava is nivṛtta-tṛṣṇa; that is, he has no material purpose, for his only purpose is to preach Kṛṣṇa consciousness. So-called scholars, philosophers and politicians exploit the importance of Bhagavad-gītā by distorting its meaning for their own purposes. Therefore this verse warns that kṛṣṇa-kathā should be recited by a person who is nivṛtta-tṛṣṇa. Śukadeva Gosvāmī epitomizes the proper reciter for Śrīmad-Bhāgavatam, and Parīkṣit Mahārāja, who purposefully left his kingdom and family prior to meeting death, epitomizes the person fit to hear it. A qualified reciter of Śrīmad-Bhāgavatam gives the right medicine (bhavauṣadhi) for the conditioned souls. The Kṛṣṇa consciousness movement is therefore trying to train qualified preachers to recite Śrīmad-Bhāgavatam and Bhagavad-gītā throughout the entire world, so that people in general in all parts of the world may take advantage of this movement and thus be relieved of the threefold miseries of material existence.
The instructions of Bhagavad-gītā and the descriptions of Śrīmad-Bhāgavatam are so pleasing that almost anyone suffering from the threefold miseries of material existence will desire to hear the glories of the Lord from these books and thus benefit on the path of liberation. Two classes of men, however, will never be interested in hearing the message of Bhagavad-gītā and Śrīmad-Bhāgavatam-those who are determined to commit suicide and those determined to kill cows and other animals for the satisfaction of their own tongues. Although such persons may make a show of hearing Śrīmad-Bhāgavatam at a Bhāgavata-saptāha, this is but another creation of the karmīs, who cannot derive any benefit from such a performance. The word paśu-ghnāt is important in this connection. paśu-ghna means "butcher." Persons fond of performing ritualistic ceremonies for elevation to the higher planetary systems must offer sacrifices (yajñas) by killing animals. Lord Buddhadeva therefore rejected the authority of the Vedas because his mission was to stop animal sacrifices, which are recommended in Vedic ritualistic ceremonies.
nindasi yajña-vidher ahaha śruti-jātaṁ
sa-daya-hṛdaya darśita-paśu-ghātaṁ
keśava dhṛta-buddha-śarīra jaya jagadīśa hare
(Gīta-govinda)
Even though animal sacrifices are sanctioned in Vedic ceremonies, men who kill animals for such ceremonies are considered butchers. Butchers cannot be interested in Kṛṣṇa consciousness, for they are already materially allured. Their only interest lies in developing comforts for the temporary body.
bhogaiśvarya-prasaktānāṁ
tayāpahṛta-cetasām
vyavasāyātmikā buddhiḥ
samādhau na vidhīyate
"In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination of devotional service to the Supreme Lord does not take place." (Bg. 2.44) Śrīla Narottama dāsa Ṭhākura says:
manuṣya-janama pāiyā, rādhā-kṛṣṇa nā bhajiyā,
jāniyā śuniyā viṣa khāinu
Anyone who is not Kṛṣṇa conscious and who therefore does not engage in the service of the Lord is also paśu-ghna, for he is willingly drinking poison. Such a person cannot be interested in kṛṣṇa-kathā because he still has a desire for material sense gratification; he is not nivṛtta-tṛṣṇa. As it is said, traivargikās te puruṣā vimukhā hari-medhasaḥ. Those interested in trivarga-that is, in dharma, artha and kāma-are religious for the sake of achieving a material position with which to gain better facilities for sense gratification. Such persons are killing themselves by willingly keeping themselves in the cycle of birth and death. They cannot be interested in Kṛṣṇa consciousness.
For kṛṣṇa-kathā, topics about Kṛṣṇa consciousness, there must be a speaker and a hearer, both of whom can be interested in Kṛṣṇa consciousness if they are no longer interested in material topics. One can actually see how this attitude automatically develops in persons who are Kṛṣṇa conscious. Although the devotees of the Kṛṣṇa consciousness movement are quite young men, they no longer read materialistic newspapers, magazines and so on, for they are no longer interested in such topics (nivṛtta-tarṣaiḥ). They completely give up the bodily understanding of life. For topics concerning Uttamaśloka, the Supreme Personality of Godhead, the spiritual master speaks, and the disciple hears with attention. Unless both of them are free from material desires, they cannot be interested in topics of Kṛṣṇa consciousness. The spiritual master and disciple do not need to understand anything more than Kṛṣṇa because simply by understanding Kṛṣṇa and talking about Kṛṣṇa, one becomes a perfectly learned person (yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati). The Lord sits within everyone's heart, and by the grace of the Lord the devotee receives instructions directly from the Lord Himself, who says in Bhagavad-gītā (15.15):
sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca
vedaiś ca sarvair aham eva vedyo
vedānta-kṛd veda-vid eva cāham
"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known; indeed, I am the compiler of Vedānta, and I am the knower of the Vedas." Kṛṣṇa consciousness is so exalted that one who is perfectly situated in Kṛṣṇa consciousness, under the direction of the spiritual master, is fully satisfied by reading kṛṣṇa-kathā as found in Śrīmad-Bhāgavatam, Bhagavad-gītā and similar Vedic literatures. Since merely talking about Kṛṣṇa is so pleasing, we can simply imagine how pleasing it is to render service to Kṛṣṇa.
When discourses on kṛṣṇa-kathā take place between a liberated spiritual master and his disciple, others also sometimes take advantage of hearing these topics and also benefit. These topics are the medicine to stop the repetition of birth and death. The cycle of repeated birth and death, by which one takes on different bodies again and again, is called bhava or bhava-roga. If anyone, willingly or unwillingly, hears kṛṣṇa-kathā, his bhava-roga, the disease of birth and death, will certainly stop. Therefore kṛṣṇa-kathā is called bhavauṣadha, the remedy to stop the repetition of birth and death. Karmīs, or persons attached to material sense enjoyment, generally cannot give up their material desires, but kṛṣṇa-kathā is such a potent medicine that if one is induced to hear kṛṣṇa-kīrtana, he will certainly be freed from this disease. A practical example is Dhruva Mahārāja, who at the end of his tapasya was fully satisfied. When the Lord wanted to give Dhruva a benediction, Dhruva refused it. Svāmin kṛtārtho'smi varaṁ na yāce. "My dear Lord," he said, "I am fully satisfied. I do not ask for any benediction for material sense gratification." We actually see that even young boys and girls in the Kṛṣṇa consciousness movement have given up their long practice of bad habits like illicit sex, meat-eating, intoxication and gambling. Because Kṛṣṇa consciousness is so potent that it gives them full satisfaction, they are no longer interested in material sense gratification.
TEXTS 5–7
pitāmahā me samare 'marañjayair
devavratādyātirathais timiṅgilaiḥ
duratyayaṁ kaurava-sainya-sāgaraṁ
kṛtvātaran vatsa-padaṁ sma yat-plavāḥ
drauṇy-astra-vipluṣṭam idaṁ mad-aṅgaṁ
santāna-bījaṁ kuru-pāṇḍavānām
jugopa kukṣiṁ gata ātta-cakro
mātuś ca me yaḥ śaraṇaṁ gatāyāḥ
vīryāṇi tasyākhila-deha-bhājām
antar bahiḥ pūruṣa-kāla-rūpaiḥ
prayacchato mṛtyum utāmṛtaṁ ca
māyā-manuṣyasya vadasva vidvan
SYNONYMS
pitāmahāḥ-my grandfathers, the five Pāṇḍavas (Yudhiṣṭhira, Bhīma, Arjuna, Nakula and Sahadeva); me-my; samare-on the Battlefield of Kurukṣetra; amaram jayaiḥ-with fighters who could gain victory over the demigods on the battlefield; devavrata-ādya-Bhīṣmadeva and others; atirathaiḥ-great commanders in chief; timiṅgilaiḥ-resembling great timiṅgila fish, which can easily eat large sharks; duratyayam-very difficult to cross; kaurava-sainya-sāgaram-the ocean of the assembled soldiers of the Kauravas; kṛtvā-considering such an ocean; ataran-crossed it; vatsa-padam-exactly as one steps over a small hoofprint of a calf; sma-in the past; yat-plavāḥ-the shelter of the boat of Kṛṣṇa's lotus feet; drauṇi-of Aśvatthāmā; astra-by the brahmāstra; vipluṣṭam-being attacked and burned; idam-this; mat-aṅgam-my body; santāna-bījam-the only seed left, the last descendant of the family; kuru-pāṇḍavānām-of the Kurus and the Pāṇḍavas (because no one but me lived after the Battle of Kurukṣetra); jugopa-gave protection; kukṣim-within the womb; gataḥ-being placed; ātta-cakraḥ-taking in hand the disc; mātuḥ-of my mother; ca-also; me-my; yaḥ-the Lord who; śaraṇam-the shelter; gatāyāḥ-who had taken; vīryāṇi-the glorification of the transcendental characteristics; tasya-of Him (the Supreme Personality of Godhead); akhila-deha-bhājām-of all the materially embodied living entities; antaḥ bahiḥ-inside and outside; pūruṣa-of the Supreme Person; kāla-rūpaiḥ-in the forms of eternal time; prayacchataḥ-who is the giver; mṛtyum-of death; uta-it is so said; amṛtam ca-and eternal life; māyā-manuṣyasya-of the Lord, who appeared as an ordinary human being by His own potency; vadasva-kindly describe; vidvan-O learned speaker (Śukadeva Gosvāmī).
Taking the boat of Kṛṣṇa's lotus feet, my grandfather Arjuna and others crossed the ocean of the Battlefield of Kurukṣetra, in which such commanders as Bhīṣmadeva resembled great fish that could very easily have swallowed them. By the mercy of Lord Kṛṣṇa, my grandfathers crossed this ocean, which was very difficult to cross, as easily as one steps over the hoofprint of a calf. Because my mother surrendered unto Lord Kṛṣṇa's lotus feet, the Lord, Sudarśana-cakra in hand, entered her womb and saved my body, the body of the last remaining descendant of the Kurus and the Pāṇḍavas, which was almost destroyed by the fiery weapon of Aśvatthāmā. Lord Śrī Kṛṣṇa, appearing within and outside of all materially embodied living beings by His own potency in the forms of eternal time-that is, as Paramātmā and as virāṭ-rūpa-gave liberation to everyone, either as cruel death or as life. Kindly enlighten me by describing His transcendental characteristics.
As stated in Śrīmad-Bhāgavatam (10.14.58):
samāśritā ye pada-pallava-plavaṁ
mahat-padaṁ puṇya-yaśo murāreḥ
bhavāmbudhir vatsa-padaṁ paraṁ padaṁ
padaṁ padaṁ yad vipadāṁ na teṣām
"For one who has accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Murāri, or the enemy of the Mura demon, the ocean of the material world is like the water contained in a calf's hoofprint. His goal is paraṁ padam, or Vaikuṇṭha, the place where there are no material miseries, not the place where there is danger at every step."
One who seeks shelter at the lotus feet of Lord Kṛṣṇa is immediately protected by the Lord. As the Lord promises in Bhagavad-gītā (18.66), ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ: "I shall deliver you from all sinful reactions. Do not fear." By taking shelter of Lord Kṛṣṇa, one comes under the safest protection. Thus when the Pāṇḍavas took shelter at the lotus feet of Kṛṣṇa, all of them were on the safe side of the Battlefield of Kurukṣetra. Parīkṣit Mahārāja, therefore, felt obliged to think of Kṛṣṇa in the last days of his life. This is the ideal result of Kṛṣṇa consciousness: ante nārāyaṇa-smṛtiḥ. If at the time of death one can remember Kṛṣṇa, one's life is successful. Parīkṣit Mahārāja, therefore, because of his many obligations to Kṛṣṇa, intelligently decided to think of Kṛṣṇa constantly during the last days of his life. Kṛṣṇa had saved the Pāṇḍavas, Mahārāja Parīkṣit's grandfathers, on the Battlefield of Kurukṣetra, and Kṛṣṇa had saved Mahārāja Parīkṣit himself when he was attacked by the brahmāstra of Aśvatthāmā. Kṛṣṇa acted as the friend and worshipable Deity of the Pāṇḍava family. Moreover, apart from Lord Kṛṣṇa's personal contact with the Pāṇḍavas, Kṛṣṇa is the Supersoul of all living entities, and He gives everyone liberation, even if one is not a pure devotee. Kaṁsa, for example, was not at all a devotee, yet Kṛṣṇa, after killing him, gave him salvation. Kṛṣṇa consciousness is beneficial to everyone, whether one is a pure devotee or a nondevotee. This is the glory of Kṛṣṇa consciousness. Considering this, who will not take shelter at the lotus feet of Kṛṣṇa. Kṛṣṇa is described in this verse as māyā-manuṣya because He descends exactly like a human being. He is not obliged to come here, like karmīs, or ordinary living beings; rather, He appears by His own internal energy (sambhavāmy ātma-māyayā [Bg. 4.6]) just to show favor to the fallen conditioned souls. Kṛṣṇa is always situated in His original position as sac-cid-ānanda-vigraha [Bs. 5.1], and anyone who renders service to Him is also situated in his original, spiritual identity (svarūpeṇa vyavasthitiḥ). This is the highest perfection of human life.
TEXT 8
rohiṇyās tanayaḥ prokto
rāmaḥ saṅkarṣaṇas tvayā
devakyā garbha-sambandhaḥ
kuto dehāntaraṁ vinā
SYNONYMS
rohiṇyāḥ-of Rohiṇīdevī, the mother of Baladeva; tanayaḥ-the son; proktaḥ-is well known; rāmaḥ-Balarāma; saṅkarṣaṇaḥ-Balarāma is none other than Saṅkarṣaṇa, the first Deity in the quadruple group (Saṅkarṣaṇa, Aniruddha, Pradyumna and Vāsudeva); tvayā-by you (it is so said); devakyāḥ-of Devakī, the mother of Kṛṣṇa; garbha-sambandhaḥ-connected with the womb; kutaḥ-how; deha-antaram-transferring bodies; vinā-without.
My dear Śukadeva Gosvāmī, you have already explained that Saṅkarṣaṇa, who belongs to the second quadruple, appeared as the son of Rohiṇī named Balarāma. If Balarāma was not transferred from one body to another, how is it possible that He was first in the womb of Devakī and then in the womb of Rohiṇī? Kindly explain this to me.
Here is a question particularly directed at understanding Balarāma, who is Saṅkarṣaṇa Himself. Balarāma is well known as the son of Rohiṇī, yet it is also known that He was the son of Devakī. Parīkṣit Mahārāja wanted to understand the mystery of Balarāma's being the son of both Devakī and Rohiṇī.
TEXT 9
kasmān mukundo bhagavān
pitur gehād vrajaṁ gataḥ
kva vāsaṁ jñātibhiḥ sārdhaṁ
kṛtavān sātvatāṁ patiḥ
SYNONYMS
kasmāt-why; mukundaḥ-Kṛṣṇa, who can award liberation to everyone; bhagavān-the Supreme Personality of Godhead; pituḥ-of His father (Vasudeva); gehāt-from the house; vrajam-to Vrajadhāma, Vrajabhūmi; gataḥ-went; kva-where; vāsam-placed Himself to live; jñātibhiḥ-His relatives; sārdham-with; kṛtavān-did so; sātvatām patiḥ-the master of all Vaiṣṇava devotees.
Why did Kṛṣṇa, the Supreme Personality of Godhead, leave the house of His father, Vasudeva, and transfer Himself to the house of Nanda in Vṛndāvana? Where did the Lord, the master of the Yadu dynasty, live with His relatives in Vṛndāvana?
These are inquiries about the itinerary of Kṛṣṇa. Just after His birth in the house of Vasudeva in Mathurā, Kṛṣṇa transferred Himself to Gokula, on the other side of the Yamunā, and after some days He moved with His father, mother and other relatives to Nanda-grāma, Vṛndāvana. Mahārāja Parīkṣit was very much eager to hear about Kṛṣṇa's activities in Vṛndāvana. This entire canto of Śrīmad-Bhāgavatam is full of activities performed in Vṛndāvana and Dvārakā. The first forty chapters describe Kṛṣṇa's Vṛndāvana affairs, and the next fifty describe Kṛṣṇa's activities in Dvārakā. Mahārāja Parīkṣit, to fulfill his desire to hear about Kṛṣṇa, requested Śukadeva Gosvāmī to describe these activities in full detail.
TEXT 10
vraje vasan kim akaron
madhupuryāṁ ca keśavaḥ
bhrātaraṁ cāvadhīt kaṁsaṁ
mātur addhātad-arhaṇam
SYNONYMS
vraje-at Vṛndāvana; vasan-while residing; kim akarot-what did He do; madhupuryām-in Mathurā; ca-and; keśavaḥ-Kṛṣṇa, the killer of Keśī; bhrātaram-the brother; ca-and; avadhīt-killed; kaṁsam-Kaṁsa; mātuḥ-of His mother; addhā-directly; a-tat-arhaṇam-which was not at all sanctioned by the śāstras.
Lord Kṛṣṇa lived both in Vṛndāvana and in Mathurā. What did He do there? Why did He kill Kaṁsa, His mother's brother? Such killing is not at all sanctioned in the śāstras.
One's maternal uncle, the brother of one's mother, is on the level of one's father. When a maternal uncle has no son, his nephew legally inherits his property. Therefore, why did Kṛṣṇa directly kill Kaṁsa, the brother of His mother? Mahārāja Parīkṣit was very much inquisitive about the facts in this regard.
TEXT 11
dehaṁ mānuṣam āśritya
kati varṣāṇi vṛṣṇibhiḥ
yadu-puryāṁ sahāvātsīt
patnyaḥ katy abhavan prabhoḥ
SYNONYMS
deham-body; mānuṣam-exactly like a man; āśritya-accepting; kati varṣāṇi-how many years; vṛṣṇibhiḥ-in the company of the Vṛṣṇis, those who were born in the Vṛṣṇi family; yadu-puryām-in Dvārakā, in the residential quarters of the Yadus; saha-with; avātsīt-the Lord lived; patnyaḥ-wives; kati-how many; abhavan-were there; prabhoḥ-of the Lord.
Kṛṣṇa, the Supreme Personality of Godhead, has no material body, yet He appears as a human being. For how many years did He live with the descendants of Vṛṣṇi? How many wives did He marry, and for how many years did He live in Dvārakā?
In many places the Supreme Personality of Godhead is described as sac-cid-ānanda-vigraha [Bs. 5.1], possessing a spiritual, blissful body. His bodily feature is narākṛti, that is, exactly like that of a human being. Here the same idea is repeated in the words mānuṣam āśritya, which indicate that He accepts a body exactly like that of a man. Everywhere it is confirmed that Kṛṣṇa is never nirākāra, or formless. He has His form, exactly like that of a human being. There is no doubt about this.
TEXT 12
etad anyac ca sarvaṁ me
mune kṛṣṇa-viceṣṭitam
vaktum arhasi sarvajña
śraddadhānāya vistṛtam
SYNONYMS
etat-all these details; anyat ca-and others also; sarvam-everything; me-unto me; mune-O great sage; kṛṣṇa-viceṣṭitam-the activities of Lord Kṛṣṇa; vaktum-to describe; arhasi-you are able; sarva-jña-because you know everything; śraddadhānāya-because I am not envious but have all faith in Him; vistṛtam-in full detail.
O great sage, who know everything about Kṛṣṇa, please describe in detail all the activities of which I have inquired and also those of which I have not, for I have full faith and am very eager to hear of them.
TEXT 13
naiṣātiduḥsahā kṣun māṁ
tyaktodam api bādhate
pibantaṁ tvan-mukhāmbhoja-
cyutaṁ hari-kathāmṛtam
SYNONYMS
na-not; eṣā-all this; ati-duḥsahā-extremely difficult to bear; kṣut-hunger; mām-unto me; tyakta-udam-even after giving up drinking water; api-also; bādhate-does not hinder; pibantam-while drinking; tvat-mukha-ambhoja-cyutam-emanating from your lotus mouth; hari-kathā-amṛtam-the nectar of topics concerning Kṛṣṇa.
Because of my vow on the verge of death, I have given up even drinking water, yet because I am drinking the nectar of topics about Kṛṣṇa, which is flowing from the lotus mouth of Your Lordship, my hunger and thirst, which are extremely difficult to bear, cannot hinder me.
To prepare to meet death in seven days, Mahārāja Parīkṣit gave up all food and drink. As a human being, he was certainly both hungry and thirsty, and therefore Śukadeva Gosvāmī might have wanted to stop narrating the transcendental topics of Kṛṣṇa; but despite his fast, Mahārāja Parīkṣit was not at all fatigued. "The hunger and thirst from my fast do not disturb me," he said. "Once when I felt very thirsty, I went to the āśrama of Śamīka Muni to drink water, but the muni did not supply it. I therefore wrapped a dead snake over his shoulder, and that is why I was cursed by the brāhmaṇa boy. Now, however, I am quite fit. I am not at all disturbed by my hunger and thirst." This indicates that although on the material platform there are disturbances from hunger and thirst, on the spiritual platform there is no such thing as fatigue.
The entire world is suffering because of spiritual thirst. Every living being is Brahman, or spirit soul, and needs spiritual food to satisfy his hunger and thirst. Unfortunately, however, the world is completely unaware of the nectar of kṛṣṇa-kathā. The Kṛṣṇa consciousness movement is therefore a boon to philosophers, religionists and people in general. There is certainly a charming attraction in Kṛṣṇa and kṛṣṇa-kathā. Therefore the Absolute Truth is called Kṛṣṇa, the most attractive.
The word amṛta is also an important reference to the moon, and the word ambuja means "lotus." The pleasing moonshine and pleasing fragrance of the lotus combined to bring pleasure to everyone hearing kṛṣṇa-kathā from the mouth of Śukadeva Gosvāmī. As it is said:
matir na kṛṣṇe parataḥ svato vā
mitho 'bhipadyeta gṛha-vratānām
adānta-gobhir viśatāṁ tamisraṁ
punaḥ punaś carvita-carvaṇānām
"Because of their uncontrolled senses, persons too addicted to materialistic life make progress toward hellish conditions and repeatedly chew that which has already been chewed. Their inclinations toward Kṛṣṇa are never aroused, either by the instructions of others, by their own efforts, or by a combination of both." (Bhāg. 7.5.30) At the present moment, all of human society is engaged in the business of chewing the chewed (punaḥ punaś carvita-carvaṇānām [SB 7.5.30]). People are prepared to undergo mṛtyu-saṁsāra-vartmani, taking birth in one form, dying, accepting another form and dying again. To stop this repetition of birth and death, kṛṣṇa-kathā, or Kṛṣṇa consciousness, is absolutely necessary. But unless one hears kṛṣṇa-kathā from a realized soul like Śukadeva Gosvāmī, one cannot relish the nectar of kṛṣṇa-kathā, which puts an end to all material fatigue, and enjoy the blissful life of transcendental existence. In relation to the Kṛṣṇa consciousness movement, we actually see that those who have tasted the nectar of kṛṣṇa-kathā lose all material desires, whereas those who cannot understand Kṛṣṇa or kṛṣṇa-kathā regard the Kṛṣṇa conscious life as "brainwashing" and "mind control." While the devotees enjoy spiritual bliss, the nondevotees are surprised that the devotees have forgotten material hankerings.
TEXT 14
sūta uvāca
evaṁ niśamya bhṛgu-nandana sādhu-vādaṁ
vaiyāsakiḥ sa bhagavān atha viṣṇu-rātam
pratyarcya kṛṣṇa-caritaṁ kali-kalmaṣa-ghnaṁ
vyāhartum ārabhata bhāgavata-pradhānaḥ
SYNONYMS
sūtaḥ uvāca-Sūta Gosvāmī said; evam-thus; niśamya-hearing; bhṛgu-nandana-O son of the Bhṛgu dynasty, Śaunaka; sādhu-vādam-pious questions; vaiyāsakiḥ-Śukadeva Gosvāmī, the son of Vyāsadeva; saḥ-he; bhagavān-the most powerful; atha-thus; viṣṇu-rātam-unto Parīkṣit Mahārāja, who was always protected by Viṣṇu; pratyarcya-offering him respectful obeisances; kṛṣṇa-caritam-topics of Lord Kṛṣṇa; kali-kalmaṣa-ghnam-which diminish the troubles of this age of Kali; vyāhartum-to describe; ārabhata-began; bhāgavata-pradhānaḥ-Śukadeva Gosvāmī, the chief among the pure devotees.
Sūta Gosvāmī said: O son of Bhṛgu [Śaunaka Ṛṣi], after Śukadeva Gosvāmī, the most respectable devotee, the son of Vyāsadeva, heard the pious questions of Mahārāja Parīkṣit, he thanked the King with great respect. Then he began to discourse on topics concerning Kṛṣṇa, which are the remedy for all sufferings in this age of Kali.
In this verse the words kṛṣṇa-caritaṁ kali-kalmaṣa-ghnam indicate that the activities of Lord Kṛṣṇa are certainly the greatest panacea for all miseries, especially in this age of Kali. It is said that in Kali-yuga people have only short lives, and they have no culture of spiritual consciousness. If anyone is at all interested in spiritual culture, he is misled by many bogus svāmīs and yogīs who do not refer to kṛṣṇa-kathā. Therefore most people are unfortunate and disturbed by many calamities. Śrīla Vyāsadeva prepared Śrīmad-Bhāgavatam at the request of Nārada Muni in order to give relief to the suffering people of this age (kali-kalmaṣa-ghnam). The Kṛṣṇa consciousness movement is seriously engaged in enlightening people through the pleasing topics of Śrīmad-Bhāgavatam. All over the world, the message of Śrīmad-Bhāgavatam and Bhagavad-gītā is being accepted in all spheres of life, especially in advanced, educated circles.
Śrīla Śukadeva Gosvāmī is described in this verse as bhāgavata-pradhānaḥ, whereas Mahārāja Parīkṣit is described as viṣṇu-rātam. Both words bear the same meaning; that is, Mahārāja Parīkṣit was a great devotee of Kṛṣṇa, and Śukadeva Gosvāmī was also a great saintly person and a great devotee of Kṛṣṇa. Combined together to present kṛṣṇa-kathā, they give great relief to suffering humanity.
anarthopaśamaṁ sākṣād
bhakti-yogam adhokṣaje
lokasyājānato vidvāṁś
cakre sātvata-saṁhitām
"The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyāsadeva compiled this Vedic literature, Śrīmad-Bhāgavatam, which is in relation to the Supreme Truth." (Bhāg. 1.7.6) People in general are unaware that the message of Śrīmad-Bhāgavatam can give all of human society relief from the pangs of Kali-yuga (kali-kalmaṣa-ghnam).
TEXT 15
śrī-śuka uvāca
samyag vyavasitā buddhis
tava rājarṣi-sattama
vāsudeva-kathāyāṁ te
yaj jātā naiṣṭhikī ratiḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; samyak-completely; vyavasitā-fixed; buddhiḥ-intelligence; tava-of Your Majesty; rāja-ṛṣi-sattama-O best of rājarṣis, saintly kings; vāsudeva-kathāyām-in hearing about the topics of Vāsudeva, Kṛṣṇa; te-your; yat-because; jātā-developed; naiṣṭhikī-without cessation; ratiḥ-attraction or ecstatic devotional service.
Śrīla Śukadeva Gosvāmī said: O Your Majesty, best of all saintly kings, because you are greatly attracted to topics of Vāsudeva, it is certain that your intelligence is firmly fixed in spiritual understanding, which is the only true goal for humanity. Because that attraction is unceasing, it is certainly sublime.
Kṛṣṇa-kathā is compulsory for the rājarṣi, or executive head of government. This is also mentioned in Bhagavad-gītā (imaṁ rājarṣayo viduḥ). Unfortunately, however, in this age the governmental power is gradually being captured by third-class and fourth-class men who have no spiritual understanding, and society is therefore very quickly becoming degraded. Kṛṣṇa-kathā must be understood by the executive heads of government, for otherwise how will people be happy and gain relief from the pangs of materialistic life? One who has fixed his mind in Kṛṣṇa consciousness should be understood to have very sharp intelligence in regard to the value of life. Mahārāja Parīkṣit was rājarṣi-sattama, the best of all saintly kings, and Śukadeva Gosvāmī was muni-sattama, the best of munis. Both of them were elevated because of their common interest in kṛṣṇa-kathā. The exalted position of the speaker and the audience will be explained very nicely in the next verse. Kṛṣṇa-kathā is so enlivening that Mahārāja Parīkṣit forgot everything material, even his personal comfort in relation to food and drink. This is an example of how the Kṛṣṇa consciousness movement should spread all over the world to bring both the speaker and the audience to the transcendental platform and back home, back to Godhead.
TEXT 16
vāsudeva-kathā-praśnaḥ
puruṣāṁs trīn punāti hi
vaktāraṁ pracchakaṁ śrotṝṁs
tat-pāda-salilaṁ yathā
SYNONYMS
vāsudeva-kathā-praśnaḥ-questions about the pastimes and characteristics of Vāsudeva, Kṛṣṇa; puruṣān-persons; trīn-three; punāti-purify; hi-indeed; vaktāram-the speaker, such as Śukadeva Gosvāmī; pracchakam-and an inquisitive hearer like Mahārāja Parīkṣit; śrotṝn-and, between them, the listeners hearing about the topics; tat-pāda-salilam yathā-exactly as the entire world is purified by the Ganges water emanating from the toe of Lord Viṣṇu.
The Ganges, emanating from the toe of Lord Viṣṇu, purifies the three worlds, the upper, middle and lower planetary systems. Similarly, when one asks questions about the pastimes and characteristics of Lord Vāsudeva, Kṛṣṇa, three varieties of men are purified: the speaker or preacher, he who inquires, and the people in general who listen.
It is said, tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (Bhāg. 11.3.21). Those interested in understanding transcendental subject matters as the goal of life must approach the bona fide spiritual master. Tasmād guruṁ prapadyeta. One must surrender to such a guru, who can give right information about Kṛṣṇa. Herein, Mahārāja Parīkṣit has surrendered to the right personality, Śukadeva Gosvāmī, for enlightenment in vāsudeva-kathā. Vāsudeva is the original Personality of Godhead, who has unlimited spiritual activities. Śrīmad-Bhāgavatam is a record of such activities, and Bhagavad-gītā is the record of Vāsudeva speaking personally. Therefore, since the Kṛṣṇa consciousness movement is full of vāsudeva-kathā, anyone who hears, anyone who joins the movement and anyone who preaches will be purified.
TEXT 17
bhūmir dṛpta-nṛpa-vyāja-
daityānīka-śatāyutaiḥ
ākrāntā bhūri-bhāreṇa
brahmāṇaṁ śaraṇaṁ yayau
SYNONYMS
bhūmiḥ-mother earth; dṛpta-puffed up; nṛpa-vyāja-posing as kings, or the supreme power personified in the state; daitya-of demons; anīka-of military phalanxes of soldiers; śata-ayutaiḥ-unlimitedly, by many hundreds of thousands; ākrāntā-being overburdened; bhūri-bhāreṇa-by a burden of unnecessary fighting power; brahmāṇam-unto Lord Brahmā; śaraṇam-to take shelter; yayau-went.
Once when mother earth was overburdened by hundreds of thousands of military phalanxes of various conceited demons dressed like kings, she approached Lord Brahmā for relief.
When the world is overburdened by unnecessary military arrangements and when various demoniac kings are the executive heads of state, this burden causes the appearance of the Supreme Personality of Godhead. As the Lord says in Bhagavad-gītā (4.7):
yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I appear Myself." When the residents of this earth become atheistic and godless, they descend to the status of animals like dogs and hogs, and thus their only business is to bark among themselves. This is dharmasya glāni, deviation from the goal of life. Human life is meant for attaining the highest perfection of Kṛṣṇa consciousness, but when people are godless and the presidents or kings are unnecessarily puffed up with military power, their business is to fight and increase the military strength of their different states. Nowadays, therefore, it appears that every state is busy manufacturing atomic weapons to prepare for a third world war. Such preparations are certainly unnecessary; they reflect the false pride of the heads of state. The real business of a chief executive is to see to the happiness of the mass of people by training them in Kṛṣṇa consciousness in different divisions of life. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (Bg. 4.13). A leader should train the people as brāhmaṇas, kṣatriyas, vaiśyas and śūdras and engage them in various occupational duties, thus helping them progress toward Kṛṣṇa consciousness. Instead, however, rogues and thieves in the guise of protectors arrange for a voting system, and in the name of democracy they come to power by hook or crook and exploit the citizens. Even long, long ago, asuras, persons devoid of God consciousness, became the heads of state, and now this is happening again. The various states of the world are preoccupied with arranging for military strength. Sometimes they spend sixty-five percent of the government's revenue for this purpose. But why should people's hard-earned money be spent in this way? Because of the present world situation, Kṛṣṇa has descended in the form of the Kṛṣṇa consciousness movement. This is quite natural, for without the Kṛṣṇa consciousness movement the world cannot be peaceful and happy.
TEXT 18
gaur bhūtvāśru-mukhī khinnā
krandantī karuṇaṁ vibhoḥ
upasthitāntike tasmai
vyasanaṁ samavocata
SYNONYMS
gauḥ-the shape of a cow; bhūtvā-assuming; aśru-mukhī-with tears in the eyes; khinnā-very much distressed; krandantī-weeping; karuṇam-piteously; vibhoḥ-of Lord Brahmā; upasthitā-appeared; antike-in front; tasmai-unto him (Lord Brahmā); vyasanam-her distress; samavocata-submitted.
Mother earth assumed the form of a cow. Very much distressed, with tears in her eyes, she appeared before Lord Brahmā and told him about her misfortune.
TEXT 19
brahmā tad-upadhāryātha
saha devais tayā saha
jagāma sa-tri-nayanas
tīraṁ kṣīra-payo-nidheḥ
SYNONYMS
brahmā-Lord Brahmā; tat-upadhārya-understanding everything rightly; atha-thereafter; saha-with; devaiḥ-the demigods; tayā saha-with mother earth; jagāma-approached; sa-tri-nayanaḥ-with Lord Śiva, who has three eyes; tīram-the shore; kṣīra-payaḥ-nidheḥ-of the ocean of milk.
Thereafter, having heard of the distress of mother earth, Lord Brahmā, with mother earth, Lord Śiva and all the other demigods, approached the shore of the ocean of milk.
After Lord Brahmā understood the precarious condition of the earth, he first visited the demigods headed by Lord Indra, who are in charge of the various affairs of this universe, and Lord Śiva, who is responsible for annihilation. Both maintenance and annihilation go on perpetually, under the order of the Supreme Personality of Godhead. As stated in Bhagavad-gītā (4.8), paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām. Those who are obedient to the laws of God are protected by different servants and demigods, whereas those who are undesirable are vanquished by Lord Śiva. Lord Brahmā first met all the demigods, including Lord Śiva. Then, along with mother earth, they went to the shore of the ocean of milk, where Lord Viṣṇu lies on a white island, Śvetadvīpa.
TEXT 20
tatra gatvā jagannāthaṁ
deva-devaṁ vṛṣākapim
puruṣaṁ puruṣa-sūktena
upatasthe samāhitaḥ
SYNONYMS
tatra-there (on the shore of the ocean of milk); gatvā-after going; jagannātham-unto the master of the entire universe, the Supreme Being; deva-devam-the Supreme God of all gods; vṛṣākapim-the Supreme Person, Viṣṇu, who provides for everyone and diminishes everyone's suffering; puruṣam-the Supreme Person; puruṣa-sūktena-with the Vedic mantra known as puruṣa-sūkta; upatasthe-worshiped; samāhitaḥ-with full attention.
After reaching the shore of the ocean of milk, the demigods worshiped the Supreme Personality of Godhead, Lord Viṣṇu, the master of the whole universe, the supreme God of all gods, who provides for everyone and diminishes everyone's suffering. With great attention, they worshiped Lord Viṣṇu, who lies on the ocean of milk, by reciting the Vedic mantras known as the Puruṣa-sūkta.
The demigods, such as Lord Brahmā, Lord Śiva, King Indra, Candra and Sūrya, are all subordinate to the Supreme Personality of Godhead. Aside from the demigods, even in human society there are many influential personalities supervising various businesses or establishments. Lord Viṣṇu, however, is the God of gods (parameśvara). He is parama-puruṣa, the Supreme Being, Paramātmā. As confirmed in the Brahma-saṁhitā (5.1), īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ: "Kṛṣṇa, known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body." No one is equal to or greater than the Supreme Personality of Godhead, and therefore He is described here by many words: jagannātha, deva-deva, vṛṣākapi and puruṣa. The supremacy of Lord Viṣṇu is also confirmed in Bhagavad-gītā (10.12) in this statement by Arjuna:
paraṁ brahma paraṁ dhāma
pavitraṁ paramaṁ bhavān
puruṣaṁ śāśvataṁ divyam
ādi-devam ajaṁ vibhum
"You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty." Kṛṣṇa is ādi-puruṣa, the original Personality of Godhead (govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **). Viṣṇu is a plenary expansion of Lord Kṛṣṇa, and all the viṣṇu-tattvas are parameśvara, deva-deva.
TEXT 21
giraṁ samādhau gagane samīritāṁ
niśamya vedhās tridaśān uvāca ha
gāṁ pauruṣīṁ me śṛṇutāmarāḥ punar
vidhīyatām āśu tathaiva mā ciram
SYNONYMS
giram-a vibration of words; samādhau-in trance; gagane-in the sky; samīritām-vibrated; niśamya-hearing; vedhāḥ-Lord Brahmā; tridaśān-unto the demigods; uvāca-said; ha-oh; gām-the order; pauruṣīm-received from the Supreme Person; me-from me; śṛṇuta-just hear; amarāḥ-O demigods; punaḥ-again; vidhīyatām-execute; āśu-immediately; tathā eva-just so; mā-do not; ciram-delay.
While in trance, Lord Brahmā heard the words of Lord Viṣṇu vibrating in the sky. Thus he told the demigods: O demigods, hear from me the order of Kṣīrodakaśāyī Viṣṇu, the Supreme Person, and execute it attentively without delay.
It appears that the words of the Supreme Personality of Godhead can be heard in trance by competent persons. Modern science gives us telephones, by which one can hear sound vibrations from a distant place. Similarly, although other persons cannot hear the words of Lord Viṣṇu, Lord Brahmā is able to hear the Lord's words within himself. This is confirmed in the beginning of Śrīmad-Bhāgavatam (1.1.1): tene brahma hṛdā ya ādi-kavaye. Ādi-kavi is Lord Brahmā. In the beginning of the creation, Lord Brahmā received the instructions of Vedic knowledge from Lord Viṣṇu through the medium of the heart (hṛdā). The same principle is confirmed herewith. While Brahmā was in trance, he was able to hear the words of Kṣīrodakaśāyī Viṣṇu, and he carried the Lord's message to the demigods. Similarly, in the beginning, Brahmā first received the Vedic knowledge from the Supreme Personality of Godhead through the core of the heart. In both instances the same process was used in transmitting the message to Lord Brahmā. In other words, although Lord Viṣṇu was invisible even to Lord Brahmā, Lord Brahmā could hear Lord Viṣṇu's words through the heart. The Supreme Personality of Godhead is invisible even to Lord Brahmā, yet He descends on this earth and becomes visible to people in general. This is certainly an act of His causeless mercy, but fools and nondevotees think that Kṛṣṇa is an ordinary historical person. Because they think that the Lord is an ordinary person like them, they are described as mūḍha (avajānanti māṁ mūḍhāḥ). The causeless mercy of the Supreme Personality of Godhead is neglected by such demoniac persons, who cannot understand the instructions of Bhagavad-gītā and who therefore misinterpret them.
TEXT 22
puraiva puṁsāvadhṛto dharā-jvaro
bhavadbhir aṁśair yaduṣūpajanyatām
sa yāvad urvyā bharam īśvareśvaraḥ
sva-kāla-śaktyā kṣapayaṁś cared bhuvi
SYNONYMS
purā-even before this; eva-indeed; puṁsā-by the Supreme Personality of Godhead; avadhṛtaḥ-was certainly known; dharā-jvaraḥ-the distress on the earth; bhavadbhiḥ-by your good selves; aṁśaiḥ-expanding as plenary portions; yaduṣu-in the family of King Yadu; upajanyatām-take your birth and appear there; saḥ-He (the Supreme Personality of Godhead); yāvat-as long as; urvyāḥ-of the earth; bharam-the burden; īśvara-īśvaraḥ-the Lord of lords; sva-kāla-śaktyā-by His own potency the time factor; kṣapayan-diminishing; caret-should move; bhuvi-on the surface of the earth.
Lord Brahmā informed the demigods: Before we submitted our petition to the Lord, He was already aware of the distress on earth. Consequently, for as long as the Lord moves on earth to diminish its burden by His own potency in the form of time, all of you demigods should appear through plenary portions as sons and grandsons in the family of the Yadus.
As stated in the Brahma-saṁhitā (5.39):
rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan
nānāvatāram akarod bhuvaneṣu kintu
kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"I worship the Supreme Personality of Godhead, Govinda, who is always situated in various incarnations such as Rāma, Nṛsiṁha and many sub-incarnations as well, but who is the original personality of Godhead, known as Kṛṣṇa, and who incarnates personally also."
In this verse from Śrīmad-Bhāgavatam we find the words puraiva puṁsāvadhṛto dharā jvaraḥ. The word puṁsā refers to Kṛṣṇa, who was already aware of how the whole world was suffering because of the increase of demons. Without reference to the supreme power of the Personality of Godhead, demons assert themselves to be independent kings and presidents, and thus they create a disturbance by increasing their military power. When such disturbances are very prominent, Kṛṣṇa appears. At present also, various demoniac states all over the world are increasing their military power in many ways, and the whole situation has become distressful. Therefore Kṛṣṇa has appeared by His name, in the Hare Kṛṣṇa movement, which will certainly diminish the burden of the world. Philosophers, religionists, and people in general must take to this movement very seriously, for man-made plans and devices will not help bring peace on earth. The transcendental sound Hare Kṛṣṇa is not different from the person Kṛṣṇa.
nāma cintāmaṇiḥ kṛṣṇaś
caitanya-rasa-vigrahaḥ
pūrṇaḥ śuddho nitya-mukto
'bhinnatvān nāma-nāminoḥ
(Padma Purāṇa)
There is no difference between the sound Hare Kṛṣṇa and Kṛṣṇa the person.
TEXT 23
vasudeva-gṛhe sākṣād
bhagavān puruṣaḥ paraḥ
janiṣyate tat-priyārthaṁ
sambhavantu sura-striyaḥ
SYNONYMS
vasudeva-gṛhe-in the house of Vasudeva (who would be the father of Kṛṣṇa when the Lord appeared); sākṣāt-personally; bhagavān-the Supreme Personality of Godhead, who has full potency; puruṣaḥ-the original person; paraḥ-who is transcendental; janiṣyate-will appear; tat-priya-artham-and for His satisfaction; sambhavantu-should take birth; sura-striyaḥ-all the wives of the demigods.
The Supreme Personality of Godhead, Śrī Kṛṣṇa, who has full potency, will personally appear as the son of Vasudeva. Therefore all the wives of the demigods should also appear in order to satisfy Him.
In Bhagavad-gītā (4.9) the Lord says, tyaktvā dehaṁ punar janma naiti mām eti: [Bg. 4.9] after giving up the material body, the devotee of the Lord returns home, back to Godhead. This means that the devotee is first transferred to the particular universe where the Lord is at that time staying to exhibit His pastimes. There are innumerable universes, and the Lord is appearing in one of these universes at every moment. Therefore His pastimes are called nitya-līlā, eternal pastimes. The Lord's appearance as a child in the house of Devakī takes place continuously in one universe after another. Therefore, the devotee is first transferred to that particular universe where the pastimes of the Lord are current. As stated in Bhagavad-gītā, even if a devotee does not complete the course of devotional service, he enjoys the happiness of the heavenly planets, where the most pious people dwell, and then takes birth in the house of a śuci or śrīmān, a pious brāhmaṇa or a wealthy vaiśya (śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate). Thus a pure devotee, even if unable to execute devotional service completely, is transferred to the upper planetary system, where pious people reside. From there, if his devotional service is complete, such a devotee is transferred to the place where the Lord's pastimes are going on. Herein it is said, sambhavantu sura-striyaḥ. Sura-strī, the women of the heavenly planets, were thus ordered to appear in the Yadu dynasty in Vṛndāvana to enrich the pastimes of Lord Kṛṣṇa. These sura-strī, when further trained to live with Kṛṣṇa, would be transferred to the original Goloka Vṛndāvana. During Lord Kṛṣṇa's pastimes within this world, the sura-strī were to appear in different ways in different families to give pleasure to the Lord, just so that they would be fully trained before going to the eternal Goloka Vṛndāvana. With the association of Lord Kṛṣṇa, either at Dvārakā-purī, Mathurā-purī or Vṛndāvana, they would certainly return home, back to Godhead. Among the sura-strī, the women of the heavenly planets, there are many devotees, such as the mother of the Upendra incarnation of Kṛṣṇa. It was such devoted women who were called for in this connection.
TEXT 24
vāsudeva-kalānantaḥ
sahasra-vadanaḥ svarāṭ
agrato bhavitā devo
hareḥ priya-cikīrṣayā
SYNONYMS
vāsudeva-kalā anantaḥ-the plenary expansion of Lord Kṛṣṇa known as Anantadeva or Saṅkarṣaṇa Ananta, the all-pervasive incarnation of the Supreme Lord; sahasra-vadanaḥ-having thousands of hoods; svarāṭ-fully independent; agrataḥ-previously; bhavitā-will appear; devaḥ-the Lord; hareḥ-of Lord Kṛṣṇa; priya-cikīrṣayā-with the desire to act for the pleasure.
The foremost manifestation of Kṛṣṇa is Saṅkarṣaṇa, who is known as Ananta. He is the origin of all incarnations within this material world. Previous to the appearance of Lord Kṛṣṇa, this original Saṅkarṣaṇa will appear as Baladeva, just to please the Supreme Lord Kṛṣṇa in His transcendental pastimes.
Śrī Baladeva is the Supreme Personality of Godhead Himself. He is equal in supremacy to the Supreme Godhead, yet wherever Kṛṣṇa appears, Śrī Baladeva appears as His brother, sometimes elder and sometimes younger. When Kṛṣṇa appears, all His plenary expansions and other incarnations appear with Him. This is elaborately explained in Caitanya-caritāmṛta. This time, Baladeva would appear before Kṛṣṇa as Kṛṣṇa's elder brother.
TEXT 25
viṣṇor māyā bhagavatī
yayā sammohitaṁ jagat
ādiṣṭā prabhuṇāṁśena
kāryārthe sambhaviṣyati
SYNONYMS
viṣṇoḥ māyā-the potency of the Supreme Personality of Godhead, Viṣṇu; bhagavatī-as good as Bhagavān and therefore known as Bhagavatī; yayā-by whom; sammohitam-captivated; jagat-all the worlds, both material and spiritual; ādiṣṭā-being ordered; prabhuṇā-by the master; aṁśena-with her different potential factors; kārya-arthe-for executing business; sambhaviṣyati-would also appear.
The potency of the Lord, known as viṣṇu-māyā, who is as good as the Supreme Personality of Godhead, will also appear with Lord Kṛṣṇa. This potency, acting in different capacities, captivates all the worlds, both material and spiritual. At the request of her master, she will appear with her different potencies in order to execute the work of the Lord.
Parāsya śaktir vividhaiva śrūyate (Śvetāśvatara Upaniṣad 6.8). In the Vedas it is said that the potencies of the Supreme Personality of Godhead are called by different names, such as yogamāyā and mahāmāyā. Ultimately, however, the Lord's potency is one, exactly as electric potency is one although it can act both to cool and to heat. The Lord's potency acts in both the spiritual and material worlds. In the spiritual world the Lord's potency works as yogamāyā, and in the material world the same potency works as mahāmāyā, exactly as electricity works in both a heater and a cooler. In the material world, this potency, working as mahāmāyā, acts upon the conditioned souls to deprive them more and more of devotional service. It is said, yayā sammohito jīva ātmānaṁ tri-guṇātmakam. In the material world the conditioned soul thinks of himself as a product of tri-guṇa, the three modes of material nature. This is the bodily conception of life. Because of associating with the three guṇas of the material potency, everyone identifies himself with his body. Someone is thinking he is a brāhmaṇa, someone a kṣatriya, and someone a vaiśya or śūdra. Actually, however, one is neither a brāhmaṇa, a kṣatriya, a vaiśya nor a śūdra; one is part and parcel of the Supreme Lord (mamaivāṁśaḥ), but because of being covered by the material energy, mahāmāyā, one identifies himself in these different ways. When the conditioned soul becomes liberated, however, he thinks himself an eternal servant of Kṛṣṇa. Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa.' [Cc. Madhya 20.108]. When he comes to that position, the same potency, acting as yogamāyā, increasingly helps him become purified and devote his energy to the service of the Lord.
In either case, whether the soul is conditioned or liberated, the Lord is supreme. As stated in Bhagavad-gītā (9.10), mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: it is by the order of the Supreme Personality of Godhead that the material energy, mahāmāyā, works upon the conditioned soul.
prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate
"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities which are in actuality carried out by nature." (Bg. 3.27) Within conditioned life, no one has freedom, but because one is bewildered, being subject to the rule of mahāmāyā, one foolishly thinks himself independent (ahaṅkāra-vimūḍhātmā kartāham iti manyate [Bg. 3.27]). But when the conditioned soul becomes liberated by executing devotional service, he is given a greater and greater chance to relish a relationship with the Supreme Personality of Godhead in different transcendental statuses, such as dāsya-rasa, sakhya-rasa, vātsalya-rasa and mādhurya-rasa.
Thus the Lord's potency, viṣṇu-māyā, has two features-āvaraṇikā and unmukha. When the Lord appeared, His potency came with Him and acted in different ways. She acted as yogamāyā with Yaśodā, Devakī and other intimate relations of the Lord, and she acted in a different way with Kaṁsa, Śālva and other asuras. By the order of Lord Kṛṣṇa, His potency yogamāyā came with Him and exhibited different activities according to the time and circumstances. Kāryārthe sambhaviṣyati. Yogamāyā acted differently to execute different purposes desired by the Lord. As confirmed in Bhagavad-gītā (9.13), mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ. The mahātmās, who fully surrender to the lotus feet of the Lord, are directed by yogamāyā, whereas the durātmās, those who are devoid of devotional service, are directed by mahāmāyā.
TEXT 26
śrī-śuka uvāca
ity ādiśyāmara-gaṇān
prajāpati-patir vibhuḥ
āśvāsya ca mahīṁ gīrbhiḥ
sva-dhāma paramaṁ yayau
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; ādiśya-after informing; amara-gaṇān-all the demigods; prajāpati-patiḥ-Lord Brahmā, the master of the Prajāpatis; vibhuḥ-all-powerful; āśvāsya-after pacifying; ca-also; mahīm-mother earth; gīrbhiḥ-by sweet words; sva-dhāma-his own planet, known as Brahmaloka; paramam-the best (within the universe); yayau-returned.
Śukadeva Gosvāmī continued: After thus advising the demigods and pacifying mother earth, the very powerful Lord Brahmā, who is the master of all other Prajāpatis and is therefore known as Prajāpati-pati, returned to his own abode, Brahmaloka.
TEXT 27
śūraseno yadupatir
mathurām āvasan purīm
māthurāñ chūrasenāṁś ca
viṣayān bubhuje purā
SYNONYMS
śūrasenaḥ-King Śūrasena; yadu-patiḥ-the chief of the Yadu dynasty; mathurām-at the place known as Mathurā; āvasan-went to live; purīm-in that city; māthurān-at the place known as the Māthura district; śūrasenān ca-and the place known as Śūrasena; viṣayān-such kingdoms; bubhuje-enjoyed; purā-formerly.
Formerly, Śūrasena, the chief of the Yadu dynasty, had gone to live in the city of Mathurā. There he enjoyed the places known as Māthura and Śūrasena.
TEXT 28
rājadhānī tataḥ sābhūt
sarva-yādava-bhūbhujām
mathurā bhagavān yatra
nityaṁ sannihito hariḥ
SYNONYMS
rājadhānī-the capital; tataḥ-from that time; sā-the country and the city known as Mathurā; abhūt-became; sarva-yādava-bhūbhujām-of all the kings who appeared in the Yadu dynasty; mathurā-the place known as Mathurā; bhagavān-the Supreme Personality of Godhead; yatra-wherein; nityam-eternally; sannihitaḥ-intimately connected, living eternally; hariḥ-the Lord, the Supreme Personality of Godhead.
Since that time, the city of Mathurā had been the capital of all the kings of the Yadu dynasty. The city and district of Mathurā are very intimately connected with Kṛṣṇa, for Lord Kṛṣṇa lives there eternally.
It is understood that Mathurā City is the transcendental abode of Lord Kṛṣṇa; it is not an ordinary material city, for it is eternally connected with the Supreme Personality of Godhead. Vṛndāvana is within the jurisdiction of Mathurā, and it still continues to exist. Because Mathurā and Vṛndāvana are intimately connected with Kṛṣṇa eternally, it is said that Lord Kṛṣṇa never leaves Vṛndāvana (vṛndāvanaṁ parityajya padam ekaṁ na gacchati). At present, the place known as Vṛndāvana, in the district of Mathurā, continues its position as a transcendental place, and certainly anyone who goes there becomes transcendentally purified. Navadvīpa-dhāma is also intimately connected with Vrajabhūmi. Śrīla Narottama dāsa Ṭhākura therefore says:
śrī gauḍa-maṇḍala-bhūmi, yebā jāne cintāmaṇi,
tā'ra haya vrajabhūme vāsa
"Vrajabhūmi" refers to Mathurā-Vṛndāvana, and Gauḍa-maṇḍala-bhūmi includes Navadvīpa. These two places are nondifferent. Therefore, anyone living in Navadvīpa-dhāma, knowing Kṛṣṇa and Śrī Caitanya Mahāprabhu to be the same personality, lives in Vrajabhūmi, Mathurā-Vṛndāvana. The Lord has made it convenient for the conditioned soul to live in Mathurā, Vṛndāvana and Navadvīpa and thus be directly connected with the Supreme Personality of Godhead. Simply by living in these places, one can immediately come in contact with the Lord. There are many devotees who vow never to leave Vṛndāvana and Mathurā. This is undoubtedly a good vow, but if one leaves Vṛndāvana, Mathurā or Navadvīpa-dhāma for the service of the Lord, he is not disconnected from the Supreme Personality of Godhead. At any rate, we must understand the transcendental importance of Mathurā-Vṛndāvana and Navadvīpa-dhāma. Anyone who executes devotional service in these places certainly goes back home, back to Godhead, after giving up his body. Thus the words mathurā bhagavān yatra nityaṁ sannihito hariḥ are particularly important. A devotee should fully utilize this instruction to the best of his ability. Whenever the Supreme Lord personally appears, He appears in Mathurā because of His intimate connection with this place. Therefore although Mathurā and Vṛndāvana are situated on this planet earth, they are transcendental abodes of the Lord.
TEXT 29
tasyāṁ tu karhicic chaurir
vasudevaḥ kṛtodvahaḥ
devakyā sūryayā sārdhaṁ
prayāṇe ratham āruhat
SYNONYMS
tasyām-in that place known as Mathurā; tu-indeed; karhicit-some time ago; śauriḥ-the demigod, descendant of Śūra; vasudevaḥ-who appeared as Vasudeva; kṛta-udvahaḥ-after being married; devakyā-Devakī; sūryayā-his newly married wife; sārdham-along with; prayāṇe-for returning home; ratham-the chariot; āruhat-mounted.
Some time ago, Vasudeva, who belonged to the demigod family [or to the Śūra dynasty], married Devakī. After the marriage, he mounted his chariot to return home with his newly married wife.
TEXT 30
ugrasena-sutaḥ kaṁsaḥ
svasuḥ priya-cikīrṣayā
raśmīn hayānāṁ jagrāha
raukmai ratha-śatair vṛtaḥ
SYNONYMS
ugrasena-sutaḥ-the son of Ugrasena; kaṁsaḥ-by the name Kaṁsa; svasuḥ-of his own sister Devakī; priya-cikīrṣayā-to please her on the occasion of her marriage; raśmīn-the reins; hayānām-of the horses; jagrāha-took; raukmaiḥ-made of gold; ratha-śataiḥ-by hundreds of chariots; vṛtaḥ-surrounded.
Kaṁsa, the son of King Ugrasena, in order to please his sister Devakī on the occasion of her marriage, took charge of the reins of the horses and became the chariot driver. He was surrounded by hundreds of golden chariots.
TEXTS 31–32
catuḥ-śataṁ pāribarhaṁ
gajānāṁ hema-mālinām
aśvānām ayutaṁ sārdhaṁ
rathānāṁ ca tri-ṣaṭ-śatam
dāsīnāṁ sukumārīṇāṁ
dve śate samalaṅkṛte
duhitre devakaḥ prādād
yāne duhitṛ-vatsalaḥ
SYNONYMS
catuḥ-śatam-four hundred; pāribarham-dowry; gajānām-of elephants; hema-mālinām-decorated with garlands of gold; aśvānām-of horses; ayutam-ten thousand; sārdham-along with; rathānām-of chariots; ca-and; tri-ṣaṭ-śatam-three times six hundred (eighteen hundred); dāsīnām-of maidservants; su-kumārīṇām-very young and beautiful unmarried girls; dve-two; śate-hundred; samalaṅkṛte-fully decorated with ornaments; duhitre-unto his daughter; devakaḥ-King Devaka; prādāt-gave as a gift; yāne-while going away; duhitṛ-vatsalaḥ-who was very fond of his daughter Devakī.
Devakī's father, King Devaka, was very much affectionate to his daughter. Therefore, while she and her husband were leaving home, he gave her a dowry of four hundred elephants nicely decorated with golden garlands. He also gave ten thousand horses, eighteen hundred chariots, and two hundred very beautiful young maidservants, fully decorated with ornaments.
The system of giving a dowry to one's daughter has existed in Vedic civilization for a very long time. Even today, following the same system, a father who has money will give his daughter an opulent dowry. A daughter would never inherit the property of her father, and therefore an affectionate father, during the marriage of his daughter, would give her as much as possible. A dowry, therefore, is never illegal according to the Vedic system. Here, of course, the gift offered as a dowry by Devaka to Devakī was not ordinary. Because Devaka was a king, he gave a dowry quite suitable to his royal position. Even an ordinary man, especially a high-class brāhmaṇa, kṣatriya or vaiśya, is supposed to give his daughter a liberal dowry. Immediately after the marriage, the daughter goes to her husband's house, and it is also a custom for the brother of the bride to accompany his sister and brother-in-law to exhibit affection for her. This system was followed by Kaṁsa. These are all old customs in the society of varṇāśrama-dharma, which is now wrongly designated as Hindu. These long-standing customs are nicely described here.
TEXT 33
śaṅkha-tūrya-mṛdaṅgāś ca
nedur dundubhayaḥ samam
prayāṇa-prakrame tāta
vara-vadhvoḥ sumaṅgalam
SYNONYMS
śaṅkha-conchshells; tūrya-bugles; mṛdaṅgāḥ-drums; ca-also; neduḥ-vibrated; dundubhayaḥ-kettledrums; samam-in concert; prayāṇa-prakrame-at the time of departure; tāta-O beloved son; vara-vadhvoḥ-of the bridegroom and the bride; su-maṅgalam-for the purpose of their auspicious departure.
O beloved son, Mahārāja Parīkṣit, when the bride and bridegroom were ready to start, conchshells, bugles, drums and kettledrums all vibrated in concert for their auspicious departure.
TEXT 34
pathi pragrahiṇaṁ kaṁsam
ābhāṣyāhāśarīra-vāk
asyās tvām aṣṭamo garbho
hantā yāṁ vahase 'budha
SYNONYMS
pathi-on the way; pragrahiṇam-who was managing the reins of the horses; kaṁsam-unto Kaṁsa; ābhāṣya-addressing; āha-said; a-śarīra-vāk-a voice coming from someone whose body was invisible; asyāḥ-of this girl (Devakī); tvām-you; aṣṭamaḥ-the eighth; garbhaḥ-pregnancy; hantā-killer; yām-her whom; vahase-you are carrying; abudha-you foolish rascal.
While Kaṁsa, controlling the reins of the horses, was driving the chariot along the way, an unembodied voice addressed him, "You foolish rascal, the eighth child of the woman you are carrying will kill you!"
The omen spoke of aṣṭamo garbhaḥ, referring to the eighth pregnancy, but did not clearly say whether the child was to be a son or a daughter. Even if Kaṁsa were to see that the eighth child of Devakī was a daughter, he should have no doubt that the eighth child was to kill him. According to the Viśva-kośa dictionary, the word garbha means "embryo" and also arbhaka, or "child." Kaṁsa was affectionate toward his sister, and therefore he had become the chariot driver to carry her and his brother-in-law to their home. The demigods, however, did not want Kaṁsa to be affectionate toward Devakī, and therefore, from an unseen position, they encouraged Kaṁsa to offend her. Moreover, the six sons of Marīci had been cursed to take birth from the womb of Devakī, and upon being killed by Kaṁsa they would be delivered. When Devakī understood that Kaṁsa would be killed by the Supreme Personality of Godhead, who would appear from her womb, she felt great joy. The word vahase is also significant because it indicates that the ominous vibration condemned Kaṁsa for acting just like a beast of burden by carrying his enemy's mother.
TEXT 35
ity uktaḥ sa khalaḥ pāpo
bhojānāṁ kula-pāṁsanaḥ
bhaginīṁ hantum ārabdhaṁ
khaḍga-pāṇiḥ kace 'grahīt
SYNONYMS
iti uktaḥ-thus being addressed; saḥ-he (Kaṁsa); khalaḥ-envious; pāpaḥ-sinful; bhojānām-of the Bhoja dynasty; kula-pāṁsanaḥ-one who can degrade the reputation of his family; bhaginīm-unto his sister; hantum ārabdham-being inclined to kill; khaḍga-pāṇiḥ-taking a sword in his hand; kace-hair; agrahīt-took up.
Kaṁsa was a condemned personality in the Bhoja dynasty because he was envious and sinful. Therefore, upon hearing this omen from the sky, he caught hold of his sister's hair with his left hand and took up his sword with his right hand to sever her head from her body.
Kaṁsa was driving the chariot and controlling the reins with his left hand, but as soon as he heard the omen that his sister's eighth child would kill him, he gave up the reins, caught hold of his sister's hair, and with his right hand took up a sword to kill her. Before, he had been so affectionate that he was acting as his sister's chariot driver, but as soon as he heard that his self-interest or his life was at risk, he forgot all affection for her and immediately became a great enemy. This is the nature of demons. No one should trust a demon, despite any amount of affection. Aside from this, a king, a politician or a woman cannot be trusted, since they can do anything abominable for their personal interest. Cāṇakya Paṇḍita therefore says, viśvāso naiva kartavyaḥ strīṣu rāja-kuleṣu ca.
TEXT 36
taṁ jugupsita-karmāṇaṁ
nṛśaṁsaṁ nirapatrapam
vasudevo mahā-bhāga
uvāca parisāntvayan
SYNONYMS
tam-unto him (Kaṁsa); jugupsita-karmāṇam-who was ready to commit such an offensive act; nṛśaṁsam-very cruel; nirapatrapam-shameless; vasudevaḥ-Vasudeva; mahā-bhāgaḥ-the greatly fortunate father of Vāsudeva; uvāca-said; parisāntvayan-pacifying.
Wanting to pacify Kaṁsa, who was so cruel and envious that he was shamelessly ready to kill his sister, the great soul Vasudeva, who was to be the father of Kṛṣṇa, spoke to him in the following words.
Vasudeva, who was to be the father of Kṛṣṇa, is described here as mahā-bhāga, a very upright and sober personality, because although Kaṁsa was ready to kill Vasudeva's wife, Vasudeva remained sober and unagitated. In a peaceful attitude, Vasudeva began to address Kaṁsa by putting forward reasonable arguments. Vasudeva was a great personality because he knew how to pacify a cruel person and how to forgive even the bitterest enemy. One who is fortunate is never caught, even by tigers or snakes.
TEXT 37
śrī-vasudeva uvāca
ślāghanīya-guṇaḥ śūrair
bhavān bhoja-yaśaskaraḥ
sa kathaṁ bhaginīṁ hanyāt
striyam udvāha-parvaṇi
SYNONYMS
śrī-vasudevaḥ uvāca-the great personality Vasudeva said; ślāghanīya-guṇaḥ-a person who possesses praiseworthy qualities; śūraiḥ-by great heroes; bhavān-your good self; bhoja-yaśaḥ-karaḥ-a brilliant star in the Bhoja dynasty; saḥ-one such as your good self; katham-how; bhaginīm-your sister; hanyāt-can kill; striyam-especially a woman; udvāha-parvaṇi-at the time of the marriage ceremony.
Vasudeva said: My dear brother-in-law Kaṁsa, you are the pride of your family, the Bhoja dynasty, and great heroes praise your qualities. How could such a qualified person as you kill a woman, your own sister, especially on the occasion of her marriage?
According to Vedic principles, a brāhmaṇa, an old man, a woman, a child or a cow cannot be killed under any circumstances. Vasudeva stressed that Devakī was not only a woman but a member of Kaṁsa s family. Because she was now married to Vasudeva, she was para-strī, another man's wife, and if such a woman were killed, not only would Kaṁsa be implicated in sinful activities, but his reputation as king of the Bhoja dynasty would be damaged. Thus Vasudeva tried in many ways to convince Kaṁsa in order to stop him from killing Devakī.
TEXT 38
mṛtyur janmavatāṁ vīra
dehena saha jāyate
adya vābda-śatānte vā
mṛtyur vai prāṇināṁ dhruvaḥ
SYNONYMS
mṛtyuḥ-death; janma-vatām-of the living entities who have taken birth; vīra-O great hero; dehena saha-along with the body; jāyate-is born (one who has taken birth is sure to die); adya-today; vā-either; abda-śata-of hundreds of years; ante-at the end; vā-or; mṛtyuḥ-death; vai-indeed; prāṇinām-for every living entity; dhruvaḥ-is assured.
O great hero, one who takes birth is sure to die, for death is born with the body. One may die today or after hundreds of years, but death is sure for every living entity.
Vasudeva wanted to impress upon Kaṁsa that although Kaṁsa feared dying and therefore wanted to kill even a woman, he could not avoid death. Death is sure. Why then should Kaṁsa do something that would be detrimental to his reputation and that of his family? As confirmed in Bhagavad-gītā (2.27):
jātasya hi dhruvo mṛtyur
dhruvaṁ janma mṛtasya ca
tasmād aparihārye 'rthe
na tvaṁ śocitum arhasi
"For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament." One should not fear death. Rather, one should prepare oneself for the next birth. One should utilize one's time in this human form to end the process of birth and death. It is not that to save oneself from death one should entangle oneself in sinful activities. This is not good.
TEXT 39
dehe pañcatvam āpanne
dehī karmānugo 'vaśaḥ
dehāntaram anuprāpya
prāktanaṁ tyajate vapuḥ
SYNONYMS
dehe-when the body; pañcatvam āpanne-turns into five elements; dehī-the proprietor of the body, the living being; karma-anugaḥ-following the reactions of his own fruitive activities; avaśaḥ-spontaneously, automatically; deha-antaram-another body (made of material elements); anuprāpya-receiving as a result; prāktanam-the former; tyajate-gives up; vapuḥ-body.
When the present body turns to dust and is again reduced to five elements-earth, water, fire, air and ether-the proprietor of the body, the living being, automatically receives another body of material elements according to his fruitive activities. When the next body is obtained, he gives up the present body.
This is confirmed in Bhagavad-gītā, which presents the beginning of spiritual understanding.
dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati
"As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change." (Bg. 2.13) A person or an animal is not the material body; rather, the material body is the covering of the living being. Bhagavad-gītā compares the body to a dress and elaborately explains how one changes dresses one after another. The same Vedic knowledge is confirmed here. The living being, the soul, is constantly changing bodies one after another. Even in the present life, the body changes from childhood to boyhood, from boyhood to youth, and from youth to old age; similarly, when the body is too old to continue, the living being gives up this body and, by the laws of nature, automatically gets another body according to his fruitive activities, desires and ambitions. The laws of nature control this sequence, and therefore as long as the living entity is under the control of the external, material energy, the process of bodily change takes place automatically, according to one's fruitive activities. Vasudeva therefore wanted to impress upon Kaṁsa that if he committed this sinful act of killing a woman, in his next life he would certainly get a material body still more conditioned to the sufferings of material existence. Thus Vasudeva advised Kaṁsa not to commit sinful activities.
One who commits sinful activities because of ignorance, tamo-guṇa, obtains a lower body. Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni janmasu (Bg. 13.22). There are hundreds and thousands of different species of life. Why are there higher and lower bodies? One receives these bodies according to the contaminations of material nature. If in this life one is contaminated by the mode of ignorance and sinful activities (duṣkṛtī), in the next life, by the laws of nature, one will certainly get a body full of suffering. The laws of nature are not subservient to the whimsical desires of the conditioned soul. Our endeavor, therefore, should be to associate always with sattva-guṇa and not indulge in rajo-guṇa or tamo-guṇa (rajas-tamo-bhāvāḥ). Lusty desires and greed keep the living entity perpetually in ignorance and prevent him from being elevated to the platform of sattva-guṇa or śuddha-sattva-guṇa. One is advised to be situated in śuddha-sattva-guṇa, devotional service, for thus one is immune to the reactions of the three modes of material nature.
TEXT 40
vrajaṁs tiṣṭhan padaikena
yathaivaikena gacchati
yathā tṛṇa-jalaukaivaṁ
dehī karma-gatiṁ gataḥ
SYNONYMS
vrajan-a person, while traveling on the road; tiṣṭhan-while standing; padā ekena-on one foot; yathā-as; eva-indeed; ekena-by another foot; gacchati-goes; yathā-as; tṛṇa-jalaukā-a worm on a vegetable; evam-in this way; dehī-the living entity; karma-gatim-the reactions of fruitive activities; gataḥ-undergoes.
Just as a person traveling on the road rests one foot on the ground and then lifts the other, or as a worm on a vegetable transfers itself to one leaf and then gives up the previous one, the conditioned soul takes shelter of another body and then gives up the one he had before.
This is the process of the soul's transmigration from one body to another. At the time of death, according to his mental condition, the living being is carried by the subtle body, consisting of mind, intelligence and ego, to another gross body. When higher authorities have decided what kind of gross body the living entity will have, he is forced to enter such a body, and thus he automatically gives up his previous body. Dull-minded persons who do not have the intelligence to understand this process of transmigration take for granted that when the gross body is finished, one's life is finished forever. Such persons have no brains with which to understand the process of transmigration. At the present moment there is great opposition to the Hare Kṛṣṇa movement, which is being called a "brainwashing" movement. But actually the so-called scientists, philosophers and other leaders in the Western countries have no brains at all. The Hare Kṛṣṇa movement is trying to elevate such foolish persons by enlightening their intelligence so that they will take advantage of the human body. Unfortunately, because of gross ignorance, they regard the Hare Kṛṣṇa movement as a brainwashing movement. They do not know that without God consciousness one is forced to continue transmigrating from one body to another. Because of their devilish brains, they will next be forced to accept an abominable life and practically never be able to liberate themselves from the conditional life of material existence. How this transmigration of the soul takes place is very clearly explained in this verse.
TEXT 41
svapne yathā paśyati deham īdṛśaṁ
manorathenābhiniviṣṭa-cetanaḥ
dṛṣṭa-śrutābhyāṁ manasānucintayan
prapadyate tat kim api hy apasmṛtiḥ
SYNONYMS
svapne-in a dream; yathā-as; paśyati-one sees; deham-the kind of body; īdṛśam-similarly; manorathena-by mental speculation; abhiniviṣṭa-is fully absorbed; cetanaḥ-he whose consciousness; dṛṣṭa-by whatever has been experienced by seeing with the eyes; śrutābhyām-and by hearing a description of something else; manasā-by the mind; anucintayan-thinking, feeling and willing; prapadyate-surrenders; tat-to that situation; kim api-what to speak of; hi-indeed; apasmṛtiḥ-experiencing forgetfulness of the present body.
Having experienced a situation by seeing or hearing about it, one contemplates and speculates about that situation, and thus one surrenders to it, not considering his present body. Similarly, by mental adjustments one dreams at night of living under different circumstances, in different bodies, and forgets his actual position. Under this same process, one gives up his present body and accepts another [tathā dehāntara-prāptiḥ].
Transmigration of the soul is very clearly explained in this verse. One sometimes forgets his present body and thinks of his childhood body, a body of the past, and of how one was playing, jumping, talking and so on. When the material body is no long workable, it becomes dust: "For dust thou art, and unto dust shalt thou return." But when the body again mixes with the five material elements-earth, water, fire, air and ether-the mind continues to work. The mind is the subtle substance in which the body is created, as we actually experience in our dreams and also when we are awake in contemplation. One must understand that the process of mental speculation develops a new type of body that does not actually exist. If one can understand the nature of the mind (manorathena) and its thinking, feeling and willing, one can very easily understand how from the mind different types of bodies develop.
The Kṛṣṇa consciousness movement, therefore, offers a process of transcendental activities wherein the mind is fully absorbed in affairs pertaining to Kṛṣṇa. The presence of the soul is perceived by consciousness, and one must purify his consciousness from material to spiritual, or, in other words, to Kṛṣṇa consciousness. That which is spiritual is eternal, and that which is material is temporary. Without Kṛṣṇa consciousness, one's consciousness is always absorbed in temporary things. For everyone, therefore, Kṛṣṇa recommends in Bhagavad-gītā (9.34), man-manā bhava mad-bhakto mad-yājī māṁ namaskuru. One should always be absorbed in thought of Kṛṣṇa, one should become His devotee, one should always engage in His service and worship Him as the supreme great, and one should always offer Him obeisances. In the material world one is always a servant of a greater person, and in the spiritual world our constitutional position is to serve the Supreme, the greatest, paraṁ brahma. This is the instruction of Śrī Caitanya Mahāprabhu. Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa' (Cc. Madhya 20.108).
To act in Kṛṣṇa consciousness is the perfection of life and the highest perfection of yoga. As Lord Kṛṣṇa says in Bhagavad-gītā (6.47):
yoginām api sarveṣāṁ
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ
"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all."
The condition of the mind, which flickers between saṅkalpa and vikalpa, accepting something and rejecting it, is very important in transferring the soul to another material body at the time of death.
yaṁ yaṁ vāpi smaran bhāvaṁ
tyajaty ante kalevaram
taṁ tam evaiti kaunteya
sadā tad-bhāva-bhāvitaḥ
"Whatever state of being one remembers when he quits his body, that state he will attain without fail." (Bg. 8.6) Therefore one must train the mind in the system of bhakti-yoga, as did Mahārāja Ambarīṣa, who kept himself always in Kṛṣṇa consciousness. Sa vai manaḥ kṛṣṇa-padāravindayoḥ. One must fix the mind at the lotus feet of Kṛṣṇa twenty-four hours a day. If the mind is fixed upon Kṛṣṇa's lotus feet, the activities of the other senses will be engaged in Kṛṣṇa's service. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate: [Cc. Madhya 19.170] to serve Hṛṣīkeśa, the master of the senses, with purified senses is called bhakti. Those who constantly engage in devotional service are situated in a transcendental state, above the material modes of nature. As Kṛṣṇa says in Bhagavad-gītā (14.26):
māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman." One must learn the secret of success from the Vedic literatures, especially when the cream of Vedic knowledge is presented by Bhagavad-gītā as it is.
Because the mind is ultimately controlled by the Supreme Personality of Godhead, Kṛṣṇa, the word apasmṛtiḥ is significant. Forgetfulness of one's own identity is called apasmṛtiḥ. This apasmṛtiḥ can be controlled by the Supreme Lord, for the Lord says, mattaḥ smṛtir jñānam apohanaṁ ca: [Bg. 15.15] "From Me come remembrance, knowledge and forgetfulness." Instead of allowing one to forget one's real position, Kṛṣṇa can revive one's original identity at the time of one's death, even though the mind may be flickering. Although the mind may work imperfectly at the time of death, Kṛṣṇa gives a devotee shelter at His lotus feet. Therefore when a devotee gives up his body, the mind does not take him to another material body (tyaktvā dehaṁ punar janma naiti mām eti [Bg. 4.9]); rather, Kṛṣṇa takes the devotee to that place where He is engaged in His pastimes (mām eti), as we have already discussed in previous verses. One's consciousness, therefore, must always be absorbed in Kṛṣṇa, and then one's life will be successful. Otherwise the mind will carry the soul to another material body. The soul will be placed in the semen of a father and discharged into the womb of a mother. The semen and ovum create a particular type of body according to the form of the father and mother, and when the body is mature, the soul emerges in that body and begins a new life. This is the process of transmigration of the soul from one body to another (tathā dehāntara-prāptiḥ). Unfortunately, those who are less intelligent think that when the body disappears, everything is finished. The entire world is being misled by such fools and rascals. But as stated in Bhagavad-gītā (2.20), na hanyate hanyamāne śarīre. The soul does not die when the body is destroyed. Rather, the soul takes on another body.
TEXT 42
yato yato dhāvati daiva-coditaṁ
mano vikārātmakam āpa pañcasu
guṇeṣu māyā-rociteṣu dehy asau
prapadyamānaḥ saha tena jāyate
SYNONYMS
yataḥ yataḥ-from one place to another or from one position to another; dhāvati-speculates; daiva-coditam-impelled by accident or deliberation; manaḥ-the mind; vikāra-ātmakam-changing from one type of thinking, feeling and willing to another; āpa-at the end, he obtains (a mentality); pañcasu-at the time of death (when the material body turns totally into matter); guṇeṣu-(the mind, not being liberated, becomes attached) to the material qualities; māyā-rociteṣu-where the material energy creates a similar body; dehī-the spirit soul who accepts such a body; asau-he; prapadyamānaḥ-being surrendered (to such a condition); saha-with; tena-a similar body; jāyate-takes birth.
At the time of death, according to the thinking, feeling and willing of the mind, which is involved in fruitive activities, one receives a particular body. In other words, the body develops according to the activities of the mind. Changes of body are due to the flickering of the mind, for otherwise the soul could remain in its original, spiritual body.
One can very easily understand that the mind is constantly flickering, changing in the quality of its thinking, feeling and willing. This is explained by Arjuna in Bhagavad-gītā (6.34):
cañcalaṁ hi manaḥ kṛṣṇa
pramāthi balavad dṛḍham
tasyāhaṁ nigrahaṁ manye
vāyor iva suduṣkaram
The mind is cañcala, flickering, and it changes very strongly. Therefore Arjuna admitted that controlling the mind is not at all possible; this would be as difficult as controlling the wind. For example, if one were in a boat moving according to the wind on a river or the sea, and the wind were uncontrollable, the tilting boat would be very much disturbed and extremely difficult to control. It might even capsize. Therefore, in the bhava-samudra, the ocean of mental speculation and transmigration to different types of bodies, one must first control the mind.
By regulative practice one can control the mind, and this is the purpose of the yoga system (abhyāsa-yoga-yuktena [Bg. 8.8]). But there is a chance of failure with the yoga system, especially in this age of Kali, because the yoga system uses artificial means. If the mind is engaged in bhakti-yoga, however, by the grace of Kṛṣṇa one can very easily control it. Therefore Śrī Caitanya Mahāprabhu has recommended, harer nāma harer nāma harer nāmaiva kevalam [Adi 17.21]. One should chant the holy name of the Lord constantly, for the holy name of the Lord is nondifferent from Hari, the Supreme Person.
By chanting the Hare Kṛṣṇa mantra constantly, one can fix the mind on the lotus feet of Kṛṣṇa (sa vai manaḥ kṛṣṇa-padāravindayoḥ) and in this way achieve the perfection of yoga. Otherwise, the flickering mind will hover on the platform of mental speculation for sense enjoyment, and one will have to transmigrate from one type of body to another because the mind is trained only in relation to the material elements, or, in other words, to sense gratification, which is false. Māyā-sukhāya bharam udvahato vimūḍhān (Bhāg. 7.9.43). Rascals (vimūḍhān), being controlled by mental speculation, make huge arrangements by which to enjoy life temporarily, but they must give up the body at the time of death, when everything is taken away by Kṛṣṇa's external energy (mṛtyuḥ sarva-haraś cāham). At that time, whatever one has created in this life is lost, and one must automatically accept a new body by the force of material nature. In this life one may have constructed a very tall skyscraper, but in the next life, because of one's mentality, one may have to accept a body like that of a cat, a dog, a tree or perhaps a demigod. Thus the body is offered by the laws of material nature. Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni janmasu (Bg. 13.22). The spirit soul takes birth in higher and lower species of life only because of his association with the three qualities of material nature.
ūrdhvaṁ gacchanti sattva-sthā
madhye tiṣṭhanti rājasāḥ
jaghanya-guṇa-vṛtti-sthā
adho gacchanti tāmasāḥ
"Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the hellish worlds." (Bg. 14.18)
In conclusion, the Kṛṣṇa consciousness movement offers the topmost welfare activity for human society. The saner section of human society must therefore take this movement very seriously for the benefit of all humanity. To save oneself from the repetition of birth and death, one must purify his consciousness. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. One must be freed from all designations-"I am American," "I am Indian," "I am this," "I am that"-and come to the platform of understanding that Kṛṣṇa is the original master and we are His eternal servants. When the senses are purified and engaged in Kṛṣṇa's service, one achieves the highest perfection. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc. Madhya 19.170]. The Kṛṣṇa consciousness movement is a movement of bhakti-yoga. Vairāgya-vidyā-nija-bhakti-yoga [Cc. Madya 6.254]. By following the principles of this movement, one becomes disassociated from material mental concoctions and is established on the original platform of the eternal relationship between the living entity and the Supreme Personality of Godhead as servant and master. This, in summary, is the purpose of the Kṛṣṇa consciousness movement.
TEXT 43
jyotir yathaivodaka-pārthiveṣv adaḥ
samīra-vegānugataṁ vibhāvyate
evaṁ sva-māyā-raciteṣv asau pumān
guṇeṣu rāgānugato vimuhyati
SYNONYMS
jyotiḥ-the luminaries in the sky, such as the sun, the moon and the stars; yathā-as; eva-indeed; udaka-in water; pārthiveṣu-or in other liquids, like oil; adaḥ-directly; samīra-vega-anugatam-being forced by the movements of the wind; vibhāvyate-appear in different shapes; evam-in this way; sva-māyā-raciteṣu-in the situation created by one's mental concoctions; asau-the living entity; pumān-person; guṇeṣu-in the material world, manifested by the modes of nature; rāga-anugataḥ-according to his attachment; vimuhyati-becomes bewildered by identification.
When the luminaries in the sky, such as the moon, the sun and the stars, are reflected in liquids like oil or water, they appear to be of different shapes-sometimes round, sometimes long, and so on-because of the movements of the wind. Similarly, when the living entity, the soul, is absorbed in materialistic thoughts, he accepts various manifestations as his own identity because of ignorance. In other words, one is bewildered by mental concoctions because of agitation from the material modes of nature.
This verse gives a very good example by which to understand the different positions of the eternal spiritual soul in the material world and how the soul takes on different bodies (dehāntara-prāptiḥ). The moon is stationary and is one, but when it is reflected in water or oil, it appears to take different shapes because of the movements of the wind. Similarly, the soul is the eternal servant of Kṛṣṇa, the Supreme Personality of Godhead, but when put into the material modes of nature, it takes different bodies, sometimes as a demigod, sometimes a man, a dog, a tree and so on. By the influence of māyā, the illusory potency of the Supreme Personality of Godhead, the living entity thinks that he is this person, that person, American, Indian, cat, dog, tree or whatever. This is called māyā. When one is freed from this bewilderment and understands that the soul does not belong to any shape of this material world, one is situated on the spiritual platform (brahma-bhūta).
This realization is sometimes explained as nirākāra, or formlessness. This formlessness, however, does not mean that the soul has no form. The soul has form, but the external, agitating form he has acquired because of material contamination is false. Similarly, God is also described as nirākāra, which means that God has no material form but is sac-cid-ānanda-vigraha [Bs. 5.1]. The living entity is part and parcel of the supreme sac-cid-ānanda-vigraha, but his material forms are temporary, or illusory. Both the living entity and the Supreme Lord have original, spiritual forms (sac-cid-ānanda-vigraha), but the Lord, the Supreme, does not change His form. The Lord appears as He is, whereas the living entity appears because material nature forces him to accept different forms. When the living entity receives these different forms, he identifies with them, and not with his original, spiritual form. As soon as the living entity returns to his original, spiritual form and understanding, he immediately surrenders to the supreme form, the Personality of Godhead. This is explained in Bhagavad-gītā (7.19). Bahūnāṁ janmanām ante jñānavān māṁ prapadyate. When the living entity, after many, many births in different forms, returns to his original form of Kṛṣṇa consciousness, he immediately surrenders unto the lotus feet of the supreme form, Kṛṣṇa. This is liberation. As the Lord says in Bhagavad-gītā (18.54):
brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām
"One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me." Surrender unto the supreme form is the result of bhakti. This bhakti, or understanding of one's own position, is the complete liberation. As long as one is under an impersonal understanding of the Absolute Truth, he is not in pure knowledge, but must still struggle for pure knowledge. Kleśo 'dhikataras teṣām avyaktāsakta-cetasām (Bg. 12.5). Although one may be spiritually advanced, if one is attached to the impersonal feature of the Absolute Truth one must still work very hard, as indicated by the words kleśo 'dhikataraḥ, which mean "greater suffering." A devotee, however, easily attains his original position as a spiritual form and understands the Supreme Personality of Godhead in His original form.
Kṛṣṇa Himself explains the forms of the living entities in the Second Chapter of Bhagavad-gītā, where He clearly says to Arjuna that He, Arjuna and all other living entities, who were previously in their original forms, are separate individual identities. They were individuals in the past, they are now situated in individuality, and in the future they will all continue to maintain their individual forms. The only difference is that the conditioned living entity appears in various material forms, whereas Kṛṣṇa appears in His original, spiritual form. Unfortunately, those who are not advanced in spiritual knowledge think that Kṛṣṇa is like one of them and that His form is like their material forms. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (Bg. 9.11). Kṛṣṇa is never puffed up by material knowledge and is therefore called acyuta, whereas the living entities fall down and are agitated by material nature. This is the difference between the Supreme Lord and the living entities.
In this connection it is to be noted that Vasudeva, who was situated in a transcendental position, advised Kaṁsa not to commit further sinful activities. Kaṁsa, a representative of the demons, was always ready to kill Kṛṣṇa, or God, whereas Vasudeva represents a transcendentally situated person to whom Kṛṣṇa is born (Vāsudeva is the son of Vasudeva). Vasudeva wanted his brother-in-law Kaṁsa to refrain from the sinful act of killing his sister, since the result of being agitated by material nature would be that Kaṁsa would have to accept a body in which to suffer again and again. Elsewhere in Śrīmad-Bhāgavatam (5.5.4), Ṛṣabhadeva also says:
na sādhu manye yata ātmano 'yam
asann api kleśada āsa dehaḥ
As long as the living entity is entangled in the fruitive activities of so-called happiness and distress, he will receive a particular type of body in which to endure the three kinds of suffering due to material nature (tri-tāpa-yantraṇā). An intelligent person, therefore, must free himself from the influence of the three modes of material nature and revive his original, spiritual body by engaging in the service of the Supreme Person, Kṛṣṇa. As long as one is materially attached, one must accept the process of birth, death, old age and disease. One is therefore advised that an intelligent person, instead of being entangled in so-called good and bad fruitive activities, should engage his life in advancing in Kṛṣṇa consciousness so that instead of accepting another material body (tyaktvā dehaṁ punar janma naiti [Bg. 4.9]), he will return home, back to Godhead.
TEXT 44
tasmān na kasyacid droham
ācaret sa tathā-vidhaḥ
ātmanaḥ kṣemam anvicchan
drogdhur vai parato bhayam
SYNONYMS
tasmāt-therefore; na-not; kasyacit-of anyone; droham-envy; ācaret-one should act; saḥ-a person (Kaṁsa); tathā-vidhaḥ-who has been advised in such a way (by Vasudeva); ātmanaḥ-his own; kṣemam-welfare; anvicchan-if he desires; drogdhuḥ-of one who is envious of others; vai-indeed; parataḥ-from others; bhayam-there is a cause of fear.
Therefore, since envious, impious activities cause a body in which one suffers in the next life, why should one act impiously? Considering one's welfare, one should not envy anyone, for an envious person must always fear harm from his enemies, either in this life or in the next.
Instead of being inimical toward other living entities, one should act piously by engaging in the service of the Supreme Lord, thus avoiding a fearful situation both in this life and in the next. In this regard, the following moral instruction by the great politician Cāṇakya Paṇḍita is very meaningful:
tyaja durjana-saṁsargaṁ
bhaja sādhu-samāgamam
kuru puṇyam aho rātraṁ
smara nityam anityatām
One should give up the company of devils, demons and nondevotees and should always associate with devotees and saintly persons. One should always act piously, thinking that this life is temporary, and not be attached to temporary happiness and distress. The Kṛṣṇa consciousness movement is teaching all of human society this principle of becoming Kṛṣṇa conscious and thus solving the problems of life forever (tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna [Bg. 4.9]).
TEXT 45
eṣā tavānujā bālā
kṛpaṇā putrikopamā
hantuṁ nārhasi kalyāṇīm
imāṁ tvaṁ dīna-vatsalaḥ
SYNONYMS
eṣā-this; tava-your; anujā-younger sister; bālā-innocent woman; kṛpaṇā-completely dependent on you; putrikā-upamā-exactly like your own daughter; hantum-to kill her; na-not; arhasi-you deserve; kalyāṇīm-who is under your affection; imām-her; tvam-you; dīna-vatsalaḥ-very compassionate to the poor and innocent.
As your younger sister, this poor girl Devakī is like your own daughter and deserves to be affectionately maintained. You are merciful, and therefore you should not kill her. Indeed, she deserves your affection.
TEXT 46
śrī-śuka uvāca
evaṁ sa sāmabhir bhedair
bodhyamāno 'pi dāruṇaḥ
na nyavartata kauravya
puruṣādān anuvrataḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-in this way; saḥ-he (Kaṁsa); sāmabhiḥ-by attempts to pacify him (Kaṁsa); bhedaiḥ-by moral instructions that one should not be cruel to anyone else; bodhyamānaḥ api-even being pacified; dāruṇaḥ-he who was the most fiercely cruel; na nyavartata-could not be stopped (from the grievous act); kauravya-O Mahārāja Parīkṣit; puruṣa-adān-the Rākṣasas, man-eaters; anuvrataḥ-following in their footsteps.
Śukadeva Gosvāmī continued: O best of the Kuru dynasty, Kaṁsa was fiercely cruel and was actually a follower of the Rākṣasas. Therefore he could be neither pacified nor terrified by the good instructions given by Vasudeva. He did not care about the results of sinful activities, either in this life or in the next.
TEXT 47
nirbandhaṁ tasya taṁ jñātvā
vicintyānakadundubhiḥ
prāptaṁ kālaṁ prativyoḍhum
idaṁ tatrānvapadyata
SYNONYMS
nirbandham-determination to do something; tasya-of him (Kaṁsa); tam-that (determination); jñātvā-understanding; vicintya-thinking deeply; ānakadundubhiḥ-Vasudeva; prāptam-had arrived; kālam-imminent danger of death; prativyoḍhum-to stop him from such activities; idam-this; tatra-thereupon; anvapadyata-thought of other ways.
When Vasudeva saw that Kaṁsa was determined to kill his sister Devakī, he thought to himself very deeply. Considering the imminent danger of death, he thought of another plan to stop Kaṁsa.
Although Vasudeva saw the imminent danger that his wife Devakī would be killed, he was convinced of his welfare because at his birth the demigods had played drums and kettledrums. He therefore attempted another way to save Devakī.
TEXT 48
mṛtyur buddhimatāpohyo
yāvad buddhi-balodayam
yady asau na nivarteta
nāparādho 'sti dehinaḥ
SYNONYMS
mṛtyuḥ-death; buddhi-matā-by an intelligent person; apohyaḥ-should be avoided; yāvat-as long as; buddhi-bala-udayam-intelligence and bodily strength are present; yadi-if; asau-that (death); na nivarteta-cannot be checked; na-not; aparādhaḥ-offense; asti-there is; dehinaḥ-of the person in danger of death.
As long as he has intelligence and bodily strength, an intelligent person must try to avoid death. This is the duty of every embodied person. But if death cannot be avoided in spite of one's endeavors, a person facing death commits no offense.
It is natural for a person facing untimely death to try his best to save himself. This is one's duty. Although death is sure, everyone should try to avoid it and not meet death without opposition because every living soul is by nature eternal. Because death is a punishment imposed in the condemned life of material existence, the Vedic culture is based on avoiding death (tyaktvā dehaṁ punar janma naiti [Bg. 4.9]). Everyone should try to avoid death and rebirth by cultivating spiritual life and should not submit to death without struggling to survive. One who is not trying to stop death is not an intelligent human being. Because Devakī was face to face with imminent death, it was Vasudeva's duty to save her, as he was trying his best to do. He therefore considered another way to approach Kaṁsa so that Devakī would be saved.
TEXTS 49–50
pradāya mṛtyave putrān
mocaye kṛpaṇām imām
sutā me yadi jāyeran
mṛtyur vā na mriyeta cet
viparyayo vā kiṁ na syād
gatir dhātur duratyayā
upasthito nivarteta
nivṛttaḥ punar āpatet
SYNONYMS
pradāya-promising to deliver; mṛtyave-unto Kaṁsa, who is death personified for Devakī; putrān-my sons; mocaye-I am releasing her from imminent danger; kṛpaṇām-innocent; imām-Devakī; sutāḥ-sons; me-my; yadi-whether; jāyeran-should take birth; mṛtyuḥ-Kaṁsa; vā-or; na-not; mriyeta-should die; cet-if; viparyayaḥ-just the opposite; vā-or; kim-whether; na-not; syāt-it may happen; gatiḥ-the movement; dhātuḥ-of providence; duratyayā-very difficult to understand; upasthitaḥ-that which is presently obtained; nivarteta-may stop; nivṛttaḥ-Devakī's death being stopped; punaḥ āpatet-in the future it may happen again (but what can I do).
Vasudeva considered: By delivering all my sons to Kaṁsa, who is death personified, I shall save the life of Devakī. Perhaps Kaṁsa will die before my sons take birth, or, since he is already destined to die at the hands of my son, one of my sons may kill him. For the time being, let me promise to hand over my sons so that Kaṁsa will give up this immediate threat, and if in due course of time Kaṁsa dies, I shall have nothing to fear.
Vasudeva wanted to save the life of Devakī by promising to deliver his sons to Kaṁsa. "In the future," he thought, "Kaṁsa may die, or I may not beget any sons. Even if a son is born and I deliver him to Kaṁsa, Kaṁsa may die at his hands, for by providence anything could happen. It is very difficult to understand how things are managed by providence." Thus Vasudeva decided that he would promise to deliver his sons to the hands of Kaṁsa in order to save Devakī from the imminent danger of death.
TEXT 51
agner yathā dāru-viyoga-yogayor
adṛṣṭato 'nyan na nimittam asti
evaṁ hi jantor api durvibhāvyaḥ
śarīra-saṁyoga-viyoga-hetuḥ
SYNONYMS
agneḥ-of a fire in the forest; yathā-as; dāru-of wood; viyoga-yogayoḥ-of both the escaping and the capturing; adṛṣṭataḥ-than unseen providence; anyat-some other reason or accident; na-not; nimittam-a cause; asti-there is; evam-in this way; hi-certainly; jantoḥ-of the living being; api-indeed; durvibhāvyaḥ-cannot be found out; śarīra-of the body; saṁyoga-of the accepting; viyoga-or of the giving up; hetuḥ-the cause.
When a fire, for some unseen reason, leaps over one piece of wood and sets fire to the next, the reason is destiny. Similarly, when a living being accepts one kind of body and leaves aside another, there is no other reason than unseen destiny.
When there is a fire in a village, the fire sometimes jumps over one house and burns another. Similarly, when there is a forest fire, the fire sometimes jumps over one tree and catches another. Why this happens, no one can say. One may set forth some imaginary reason why the nearest tree or house did not catch fire whereas a tree or house in a distant place did, but actually the reason is destiny. This reason also applies to the transmigration of the soul, by which a prime minister in one life may become a dog in the next. The work of unseen destiny cannot be ascertained by practical experimental knowledge, and therefore one must be satisfied by reasoning that everything is done by supreme providence.
TEXT 52
evaṁ vimṛśya taṁ pāpaṁ
yāvad-ātmani-darśanam
pūjayām āsa vai śaurir
bahu-māna-puraḥsaram
SYNONYMS
evam-in this way; vimṛśya-after contemplating; tam-unto Kaṁsa; pāpam-the most sinful; yāvat-as far as possible; ātmani-darśanam-with all the intelligence possible within himself; pūjayām āsa-praised; vai-indeed; śauriḥ-Vasudeva; bahu-māna-offering all respect; puraḥsaram-before him.
After thus considering the matter as far as his knowledge would allow, Vasudeva submitted his proposal to the sinful Kaṁsa with great respect.
TEXT 53
prasanna-vadanāmbhojo
nṛśaṁsaṁ nirapatrapam
manasā dūyamānena
vihasann idam abravīt
SYNONYMS
prasanna-vadana-ambhojaḥ-Vasudeva, who externally presented himself as if very happy; nṛśaṁsam-unto the most cruel; nirapatrapam-shameless Kaṁsa; manasā-with the mind; dūyamānena-which was full of anxiety and sorrow; vihasan-smiling externally; idam abravīt-and spoke as follows.
Vasudeva's mind was full of anxiety because his wife was facing danger, but in order to please the cruel, shameless and sinful Kaṁsa, he externally smiled and spoke to him as follows.
Sometimes one must act duplicitously in a dangerous position, as Vasudeva did to save his wife. The material world is complicated, and to execute one's duties, one cannot avoid adopting such diplomacy. Vasudeva did everything possible to save his wife for the sake of begetting Kṛṣṇa. This indicates that one may act duplicitously for the purpose of saving Kṛṣṇa and His interests. According to the arrangement already foretold, Kṛṣṇa was to appear through Vasudeva and Devakī to kill Kaṁsa. Vasudeva, therefore, had to do everything to save the situation. Although all the events were prearranged by Kṛṣṇa, a devotee must try his best to serve the purpose of Kṛṣṇa. Kṛṣṇa Himself is all-powerful, but it is not that a devotee should therefore sit idly and leave everything to Him. This instruction is also found in Bhagavad-gītā. Although Kṛṣṇa was doing everything for Arjuna, Arjuna never sat down idly as a nonviolent gentleman. Rather, he tried his best to fight the battle and be victorious.
TEXT 54
śrī-vasudeva uvāca
na hy asyās te bhayaṁ saumya
yad vai sāhāśarīra-vāk
putrān samarpayiṣye 'syā
yatas te bhayam utthitam
SYNONYMS
śrī-vasudevaḥ uvāca-Śrī Vasudeva said; na-not; hi-indeed; asyāḥ-from Devakī; te-of you; bhayam-fear; saumya-O most sober; yat-which; vai-indeed; sā-that omen; āha-dictated; a-śarīra-vāk-a vibration without a body; putrān-all my sons; samarpayiṣye-I shall deliver to you; asyāḥ-of her (Devakī); yataḥ-from whom; te-your; bhayam-fear; utthitam-has arisen.
Vasudeva said: O best of the sober, you have nothing to fear from your sister Devakī because of what you have heard from the unseen omen. The cause of death will be her sons. Therefore I promise that when she gives birth to the sons from whom your fear has arisen, I shall deliver them all unto your hands.
Kaṁsa feared Devakī's existence because after her eighth pregnancy she would give birth to a son who would kill him. Vasudeva, therefore, to assure his brother-in-law the utmost safety, promised to bring him all the sons. He would not wait for the eighth son, but from the very beginning would deliver to the hands of Kaṁsa all the sons to which Devakī would give birth. This was the most liberal proposition offered by Vasudeva to Kaṁsa.
TEXT 55
śrī-śuka uvāca
svasur vadhān nivavṛte
kaṁsas tad-vākya-sāra-vit
vasudevo 'pi taṁ prītaḥ
praśasya prāviśad gṛham
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; svasuḥ-of his sister (Devakī); vadhāt-from the act of killing; nivavṛte-stopped for the time being; kaṁsaḥ-Kaṁsa; tat-vākya-the words of Vasudeva; sāra-vit-knowing to be perfectly correct; vasudevaḥ-Vasudeva; api-also; tam-to him (Kaṁsa); prītaḥ-being satisfied; praśasya-pacifying more; prāviśat gṛham-entered his own house.
Śrīla Śukadeva Gosvāmī continued: Kaṁsa agreed to the logical arguments of Vasudeva, and, having full faith in Vasudeva's words, he refrained from killing his sister. Vasudeva, being pleased with Kaṁsa, pacified him further and entered his own house.
Although Kaṁsa was a sinful demon, he believed that Vasudeva would never deviate from his word. The character of a pure devotee like Vasudeva is such that even so great a demon as Kaṁsa firmly believed in his words and was satisfied. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ (Bhāg. 5.18.12). All good attributes are present in a devotee, so much so that even Kaṁsa believed in Vasudeva's words without a doubt.
TEXT 56
atha kāla upāvṛtte
devakī sarva-devatā
putrān prasuṣuve cāṣṭau
kanyāṁ caivānuvatsaram
SYNONYMS
atha-thereafter; kāle-in due course of time; upāvṛtte-when it was ripe; devakī-Devakī, the wife of Vasudeva, Kṛṣṇa's father; sarva-devatā-Devakī, to whom all the demigods and God Himself appeared; putrān-sons; prasuṣuve-gave birth to; ca-and; aṣṭau-eight; kanyāṁ ca-and one daughter named Subhadrā; eva-indeed; anuvatsaram-year after year.
Each year thereafter, in due course of time, Devakī, the mother of God and all the demigods, gave birth to a child. Thus she bore eight sons, one after another, and a daughter named Subhadrā.
The spiritual master is sometimes glorified as sarva-devamayo guruḥ (Bhāg. 11.7.27). By the grace of the guru, the spiritual master, one can understand the different kinds of devas. The word deva refers to God, the Supreme Personality of Godhead, who is the original source of all the demigods, who are also called devas. In Bhagavad-gītā (10.2) the Lord says, aham ādir hi devānām: "I am the source of all the devas." The Supreme Lord, Viṣṇu, the Original person, expands in different forms. Tad aikṣata bahu syām (Chāndogya Upaniṣad 6.2.3). He alone has expanded into many. Advaitam acyutam anādim ananta-rūpam (Brahma-saṁhitā 5.33). There are different grades of forms, known as svāṁśa and vibhinnāṁśa. The svāṁśa expansions, or viṣṇu-tattva, are the Supreme Personality of Godhead, whereas the vibhinnāṁśa are jīva-tattva, who are part and parcel of the Lord (mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ [Bg. 15.7]). If we accept Kṛṣṇa as the Supreme Personality of Godhead and worship Him, all the parts and expansions of the Lord are automatically worshiped. Sarvārhaṇam acyutejyā (Bhāg. 4.31.14). Kṛṣṇa is known as Acyuta (senayor ubhayor madhye rathaṁ sthāpaya me 'cyuta). By worshiping Acyuta, Kṛṣṇa, one automatically worships all the demigods. There is no need of separately worshiping either the viṣṇu-tattva or jīva-tattva. If one concentrates upon Kṛṣṇa, one worships everyone. Therefore, because mother Devakī gave birth to Kṛṣṇa, she is described here as sarva-devatā.
TEXT 57
kīrtimantaṁ prathamajaṁ
kaṁsāyānakadundubhiḥ
arpayām āsa kṛcchreṇa
so 'nṛtād ativihvalaḥ
SYNONYMS
kīrtimantam-by the name Kīrtimān; prathama-jam-the first-born baby; kaṁsāya-unto Kaṁsa; ānakadundubhiḥ-Vasudeva; arpayām āsa-delivered; kṛcchreṇa-with great pain; saḥ-he (Vasudeva); anṛtāt-from the breaking of the promise, or from fear of being a liar; ati-vihvalaḥ-was very much disturbed, being afraid.
Vasudeva was very much disturbed by fear of becoming a liar by breaking his promise. Thus with great pain he delivered his first-born son, named Kīrtimān, into the hands of Kaṁsa.
In the Vedic system, as soon as a child is born, especially a male child, the father calls for learned brāhmaṇas, and according to the description of the child's horoscope, the child is immediately given a name. This ceremony is called nāma-karaṇa. There are ten different saṁskāras, or reformatory methods, adopted in the system of varṇāśrama-dharma, and the name-giving ceremony is one of them. Although Vasudeva's first son was to be delivered into the hands of Kaṁsa, the nāma-karaṇa ceremony was performed, and thus the child was named Kīrtimān. Such names are given immediately after birth.
TEXT 58
kiṁ duḥsahaṁ nu sādhūnāṁ
viduṣāṁ kim apekṣitam
kim akāryaṁ kadaryāṇāṁ
dustyajaṁ kiṁ dhṛtātmanām
SYNONYMS
kim-what is; duḥsaham-painful; nu-indeed; sādhūnām-for saintly persons; viduṣām-of learned persons; kim apekṣitam-what is dependence; kim akāryam-what is forbidden work; kadaryāṇām-of persons in the lowest grade; dustyajam-very difficult to give up; kim-what is; dhṛta-ātmanām-of persons who are self-realized.
What is painful for saintly persons who strictly adhere to the truth? How could there not be independence for pure devotees who know the Supreme Lord as the substance? What deeds are forbidden for persons of the lowest character? And what cannot be given up for the sake of Lord Kṛṣṇa by those who have fully surrendered at His lotus feet?
Since the eighth son of Devakī was to kill Kaṁsa, one might ask what the need was for Vasudeva to deliver the first-born child. The answer is that Vasudeva had promised Kaṁsa that he would deliver all the children born of Devakī. Kaṁsa, being an asura, did not believe that the eighth child would kill him; he took it for granted that he might be killed by any of the children of Devakī. Vasudeva, therefore, to save Devakī, promised to give Kaṁsa every child, whether male or female. From another point of view, Vasudeva and Devakī were very pleased when they understood that the Supreme Personality of Godhead, Kṛṣṇa, would come as their eighth son. Vasudeva, a pure devotee of the Lord, was eager to see Kṛṣṇa appear as his child from the eighth pregnancy of Devakī. Therefore he wanted to deliver all the children quickly so that the eighth turn would come and Kṛṣṇa would appear. He begot one child every year so that Kṛṣṇa's turn to appear would come as soon as possible.
TEXT 59
dṛṣṭvā samatvaṁ tac chaureḥ
satye caiva vyavasthitim
kaṁsas tuṣṭa-manā rājan
prahasann idam abravīt
SYNONYMS
dṛṣṭvā-by seeing; samatvam-being equipoised, undisturbed in distress or happiness; tat-that; śaureḥ-of Vasudeva; satye-in truthfulness; ca-indeed; eva-certainly; vyavasthitim-the firm situation; kaṁsaḥ-Kaṁsa; tuṣṭa-manāḥ-being very satisfied (with Vasudeva's behavior in delivering the first child to keep his promise); rājan-O Mahārāja Parīkṣit; prahasan-with a smiling face; idam-this; abravīt-said.
My dear King Parīkṣit, when Kaṁsa saw that Vasudeva, being situated in truthfulness, was completely equipoised in giving him the child, he was very happy. Therefore, with a smiling face, he spoke as follows.
The word samatvam is very significant in this verse. Samatvam refers to one who is always equipoised, unaffected by either happiness or distress. Vasudeva was so steadily equipoised that he did not seem in the least agitated when delivering his first-born child into the hands of Kaṁsa to be killed. In Bhagavad-gītā (2.56) it is said, duḥkheṣv anudvigna-manāḥ sukheṣu vigata-spṛhaḥ. In the material world, one should not be very eager to be happy, nor should one be very much disturbed by material distress. Lord Kṛṣṇa advised Arjuna:
mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino 'nityās
tāṁs titikṣasva bhārata
"O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." (Bg. 2.14) The self-realized soul is never disturbed by so-called distress or happiness, and this is especially true of an exalted devotee like Vasudeva, who showed this by his practical example. Vasudeva was not at all disturbed when delivering his first child to Kaṁsa to be killed.
TEXT 60
pratiyātu kumāro 'yaṁ
na hy asmād asti me bhayam
aṣṭamād yuvayor garbhān
mṛtyur me vihitaḥ kila
SYNONYMS
pratiyātu-my dear Vasudeva, take back your child and go home; kumāraḥ-newborn child; ayam-this; na-not; hi-indeed; asmāt-from him; asti-there is; me-my; bhayam-fear; aṣṭamāt-from the eighth; yuvayoḥ-of both you and your wife; garbhāt-from the pregnancy; mṛtyuḥ-death; me-my; vihitaḥ-has been ordained; kila-indeed.
O Vasudeva, you may take back your child and go home. I have no fear of your first child. It is the eighth child of you and Devakī I am concerned with because that is the child by whom I am destined to be killed.
TEXT 61
tatheti sutam ādāya
yayāv ānakadundubhiḥ
nābhyanandata tad-vākyam
asato 'vijitātmanaḥ
SYNONYMS
tathā-very well; iti-thus; sutam ādāya-taking back his child; yayau-left that place; ānakadundubhiḥ-Vasudeva; na abhyanandata-did not very much value; tat-vākyam-the words (of Kaṁsa); asataḥ-who was without character; avijita-ātmanaḥ-and without self-control.
Vasudeva agreed and took his child back home, but because Kaṁsa had no character and no self-control, Vasudeva knew that he could not rely on Kaṁsa's word.
TEXTS 62–63
nandādyā ye vraje gopā
yāś cāmīṣāṁ ca yoṣitaḥ
vṛṣṇayo vasudevādyā
devaky-ādyā yadu-striyaḥ
sarve vai devatā-prāyā
ubhayor api bhārata
jñātayo bandhu-suhṛdo
ye ca kaṁsam anuvratāḥ
SYNONYMS
nanda-ādyāḥ-beginning from Nanda Mahārāja; ye-all of which persons; vraje-in Vṛndāvana; gopāḥ-the cowherd men; yāḥ-which; ca-and; amīṣām-of all those (inhabitants of Vṛndāvana); ca-as well as; yoṣitaḥ-the women; vṛṣṇayaḥ-members of the Vṛṣṇi family; vasudeva-ādyāḥ-headed by Vasudeva; devakī-ādyāḥ-headed by Devakī; yadu-striyaḥ-all the women of the Yadu dynasty; sarve-all of them; vai-indeed; devatā-prāyāḥ-were inhabitants of heaven; ubhayoḥ-of both Nanda Mahārāja and Vasudeva; api-indeed; bhārata-O Mahārāja Parīkṣit; jñātayaḥ-the relatives; bandhu-friends; suhṛdaḥ-well-wishers; ye-all of whom; ca-and; kaṁsam anuvratāḥ-even though apparently followers of Kaṁsa.
The inhabitants of Vṛndāvana, headed by Nanda Mahārāja and including his associate cowherd men and their wives, were none but denizens of the heavenly planets, O Mahārāja Parīkṣit, best of the descendants of Bharata, and so too were the descendants of the Vṛṣṇi dynasty, headed by Vasudeva, and Devakī and the other women of the dynasty of Yadu. The friends, relatives and well-wishers of both Nanda Mahārāja and Vasudeva and even those who externally appeared to be followers of Kaṁsa were all demigods.
As previously discussed, the Supreme Personality of Godhead, Viṣṇu, informed Lord Brahmā that Lord Kṛṣṇa would personally descend to mitigate the suffering on the earth. The Lord ordered all the denizens of the heavenly planets to take birth in different families of the Yadu and Vṛṣṇi dynasties and in Vṛndāvana. Now this verse informs us that all the family and friends of the Yadu dynasty, the Vṛṣṇi dynasty, Nanda Mahārāja and the gopas descended from the heavenly planets to see the pastimes of the Lord. As confirmed in Bhagavad-gītā (4.8), the Lord's pastimes consist of paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām-saving the devotees and killing the demons. To demonstrate these activities, the Lord called for devotees from different parts of the universe.
There are many devotees who are elevated to the higher planetary systems.
prāpya puṇya-kṛtāṁ lokān
uṣitvā śāśvatīḥ samāḥ
śucīnāṁ śrīmatāṁ gehe
yoga-bhraṣṭo 'bhijāyate
"The unsuccessful yogī, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy." (Bg. 6.41) Some devotees, having failed to complete the process of devotional service, are promoted to the heavenly planets, to which the pious are elevated, and after enjoying there they may be directly promoted to the place where the Lord's pastimes are going on. When Lord Kṛṣṇa was to appear, the denizens of the heavenly planets were invited to see the pastimes of the Lord, and thus it is stated here that the members of the Yadu and Vṛṣṇi dynasties and the inhabitants of Vṛndāvana were demigods or almost as good as demigods. Even those who externally helped the activities of Kaṁsa belonged to the higher planetary systems. The imprisonment and release of Vasudeva and the killing of various demons were all manifestations of the pastimes of the Lord, and because the devotees would be pleased to see these activities personally, they were all invited to take birth as friends and relatives of these families. As confirmed in the prayers of Kuntī (Bhāg. 1.8.19), nato nāṭya-dharo yathā. The Lord was to play the part of a demon-killer, and a friend, son and brother to His devotees, and thus these devotees were all summoned.
TEXT 64
etat kaṁsāya bhagavāñ
chaśaṁsābhyetya nāradaḥ
bhūmer bhārāyamāṇānāṁ
daityānāṁ ca vadhodyamam
SYNONYMS
etat-all these words about the Yadu family and Vṛṣṇi family; kaṁsāya-unto King Kaṁsa; bhagavān-the most powerful representative of the Supreme Personality of Godhead; śaśaṁsa-informed (Kaṁsa, who was in doubt); abhyetya-after approaching him; nāradaḥ-the great sage Nārada; bhūmeḥ-on the surface of the earth; bhārāyamāṇānām-of those who were a burden; daityānām ca-and of the demons; vadha-udyamam-the endeavor to kill.
Once the great saint Nārada approached Kaṁsa and informed him of how the demoniac persons who were a great burden on the earth were going to be killed. Thus Kaṁsa was placed into great fear and doubt.
It has already been discussed that mother earth implored Lord Brahmā to give her relief from the distress created by the burdensome demons and that Lord Brahmā informed her that Lord Kṛṣṇa Himself was going to appear. Kṛṣṇa says in Bhagavad-gītā (4.8):
paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge
Whenever there is a burden created by the demons and whenever the innocent devotees are distressed by demoniac rulers, the Lord appears in due course of time to kill the demons with the assistance of His real representatives, who are technically called demigods. In the Upaniṣads it is stated that the demigods are different parts of the Supreme Personality of Godhead. As it is the duty of the parts of the body to serve the whole, it is the duty of Kṛṣṇa's devotees to serve Kṛṣṇa as He wants. Kṛṣṇa's business is to kill the demons, and therefore this should be a devotee's business also. Because the people of Kali-yuga are fallen, however, Śrī Caitanya Mahāprabhu, out of kindness for them, did not bring any weapon to kill them. Rather, by spreading Kṛṣṇa consciousness, love of Kṛṣṇa, He wanted to kill their nefarious, demoniac activities. This is the purpose of the Kṛṣṇa consciousness movement. Unless the demoniac activities on the surface of the world are diminished or vanquished, no one can be happy. The program for the conditioned soul is fully described in Bhagavad-gītā, and one simply has to follow these instructions to become happy. Śrī Caitanya Mahāprabhu has therefore prescribed:
harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]
Let people chant the Hare Kṛṣṇa mantra constantly. Then their demoniac tendencies will be killed, and they will become first-class devotees, happy in this life and in the next.
TEXTS 65–66
ṛṣer vinirgame kaṁso
yadūn matvā surān iti
devakyā garbha-sambhūtaṁ
viṣṇuṁ ca sva-vadhaṁ prati
devakīṁ vasudevaṁ ca
nigṛhya nigaḍair gṛhe
jātaṁ jātam ahan putraṁ
tayor ajana-śaṅkayā
SYNONYMS
ṛṣeḥ-of the great sage Nārada; vinirgame-on the departure (after giving information); kaṁsaḥ-Kaṁsa; yadūn-all the members of the Yadu dynasty; matvā-thinking of; surān-as demigods; iti-thus; devakyāḥ-of Devakī; garbha-sambhūtam-the children born from the womb; viṣṇum-(accepting) as Viṣṇu; ca-and; sva-vadham prati-fearing his own death from Viṣṇu; devakīm-Devakī; vasudevam ca-and her husband, Vasudeva; nigṛhya-arresting; nigaḍaiḥ-by iron shackles; gṛhe-confined at home; jātam jātam-each one who was born, one after another; ahan-killed; putram-the sons; tayoḥ-of Vasudeva and Devakī; ajana-śaṅkayā-with the doubt that they would be Viṣṇu.
After the departure of the great saint Nārada, Kaṁsa thought that all the members of the Yadu dynasty were demigods and that any of the children born from the womb of Devakī might be Viṣṇu. Fearing his death, Kaṁsa arrested Vasudeva and Devakī and chained them with iron shackles. Suspecting each of the children to be Viṣṇu, Kaṁsa killed them one after another because of the prophecy that Viṣṇu would kill him.
Śrīla Jīva Gosvāmī, in his notes on this verse, has mentioned how Nārada Muni gave Kaṁsa this information. This incident is described in the Hari-vaṁśa. Nārada Muni went to see Kaṁsa by providence, and Kaṁsa received him very well. Nārada, therefore, informed him that any one of the sons of Devakī might be Viṣṇu. Because Viṣṇu was to kill him, Kaṁsa should not spare any of Devakī's children, Nārada Muni advised. Nārada's intention was that Kaṁsa, by killing the children, would increase his sinful activities so that Kṛṣṇa would soon appear to kill him. Upon receiving the instructions of Nārada Muni, Kaṁsa killed all the children of Devakī one after another.
The word ajana-śaṅkayā indicates that Lord Viṣṇu never takes birth (ajana) and that He therefore appeared as Kṛṣṇa, taking birth just like a human being (mānuṣīṁ tanum āśritam). Kaṁsa attempted to kill all the babies born of Devakī and Vasudeva, although he knew that if Viṣṇu were born, He would not be killed. Actually it came to pass that when Viṣṇu appeared as Kṛṣṇa, Kaṁsa could not kill Him; rather, as foretold, it was He who killed Kaṁsa. One should know in truth how Kṛṣṇa, who takes His birth transcendentally, acts to kill the demons but is never killed. When one perfectly understands Kṛṣṇa in this way, through the medium of śāstra, one becomes immortal. As the Lord says in Bhagavad-gītā (4.9):
janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna
"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna."
TEXT 67
mātaraṁ pitaraṁ bhrātṝn
sarvāṁś ca suhṛdas tathā
ghnanti hy asutṛpo lubdhā
rājānaḥ prāyaśo bhuvi
SYNONYMS
mātaram-unto the mother; pitaram-unto the father; bhrātṝn-unto brothers; sarvān ca-and anyone else; suhṛdaḥ-friends; tathā-as well as; ghnanti-they kill (as it is practically seen); hi-indeed; asu-tṛpaḥ-those who envy the lives of others for their personal sense gratification; lubdhāḥ-greedy; rājānaḥ-such kings; prāyaśaḥ-almost always; bhuvi-on the earth.
Kings greedy for sense gratification on this earth almost always kill their enemies indiscriminately. To satisfy their own whims, they may kill anyone, even their mothers, fathers, brothers or friends.
We have seen in the history of India that Aurangzeb killed his brother and nephews and imprisoned his father to fulfill political ambitions. There have been many similar instances, and Kaṁsa was the same type of king. Kaṁsa did not hesitate to kill his nephews and imprison his sister and his father. For demons to do such things is not astonishing. Nonetheless, although Kaṁsa was a demon, he was aware that Lord Viṣṇu cannot be killed, and thus he attained salvation. Even partial understanding of the activities of Lord Viṣṇu makes one eligible for salvation. Kaṁsa knew a little about Kṛṣṇa-that He could not be killed-and therefore he attained salvation although he thought of Viṣṇu, Kṛṣṇa, as an enemy. What then is to be said of one who knows Kṛṣṇa perfectly from the descriptions of śāstras like Bhagavad-gītā? It is therefore the duty of everyone to read Bhagavad-gītā and understand Kṛṣṇa perfectly. This will make one's life successful.
TEXT 68
ātmānam iha sañjātaṁ
jānan prāg viṣṇunā hatam
mahāsuraṁ kālanemiṁ
yadubhiḥ sa vyarudhyata
SYNONYMS
ātmānam-personally; iha-in this world; sañjātam-born again; jānan-understanding well; prāk-previously, before this birth; viṣṇunā-by Lord Viṣṇu; hatam-was killed; mahā-asuram-a great demon; kālanemim-by the name Kālanemi; yadubhiḥ-with the members of the Yadu dynasty; saḥ-he (Kaṁsa); vyarudhyata-acted inimically.
In his previous birth, Kaṁsa had been a great demon named Kālanemi and been killed by Viṣṇu. Upon learning this information from Nārada, Kaṁsa became envious of everyone connected with the Yadu dynasty.
Persons who are demons, enemies of the Supreme Personality of Godhead, are called asuras. As stated in Bhagavad-gītā, the asuras, because of their enmity toward the Supreme Personality of Godhead, take birth after birth in asura families and therefore glide down to the darkest hellish regions.
TEXT 69
ugrasenaṁ ca pitaraṁ
yadu-bhojāndhakādhipam
svayaṁ nigṛhya bubhuje
śūrasenān mahā-balaḥ
SYNONYMS
ugrasenam-unto Ugrasena; ca-and; pitaram-who was his own father; yadu-of the Yadu dynasty; bhoja-of the Bhoja dynasty; andhaka-of the Andhaka dynasty; adhipam-the king; svayam-personally; nigṛhya-subduing; bubhuje-enjoyed; śūrasenān-all the states known as Śūrasena; mahā-balaḥ-the extremely powerful Kaṁsa.
Kaṁsa, the most powerful son of Ugrasena, even imprisoned his own father, the King of the Yadu, Bhoja and Andhaka dynasties, and personally ruled the states known as Śūrasena.
The state known as Mathurā was also included within the states known as Śūrasena.
ADDITIONAL NOTES FOR THIS CHAPTER
Regarding transmigration of the soul, Śrīla Madhvācārya gives the following notes. When one is awake, whatever one sees or hears is impressed upon the mind, which later works in dreams to show one different experiences, although in dreams one appears to accept a different body. For example, when one is awake one does business and talks with customers, and similarly in dreams one meets various customers, talks about business and gives quotations. Madhvācārya says, therefore, that dreams take place according to what one sees, hears and remembers. When one reawakens, of course, one forgets the body of the dream. This forgetfulness is called apasmṛti. Thus we are changing bodies because we are sometimes dreaming, sometimes awake and sometimes forgetful. Forgetfulness of our previously created body is called death, and our work in the present body is called life. After death, one cannot remember the activities of one's previous body, whether imaginary or factual.
The agitated mind is compared to agitated water reflecting the sun and the moon. Actually the sun and moon reflected on the water do not exist there; nonetheless, they are reflected according to the movements of the water. Similarly, when our minds are agitated, we wander in different material atmospheres and receive different types of bodies. This is described in Bhagavad-gītā as guṇa-saṅga. Kāraṇaṁ guṇa-saṅgo 'sya. Madhvācārya says, guṇa-nubaddhaḥ san. And Śrī Caitanya Mahāprabhu says, brahmāṇḍa bhramite kona bhāgyavān jīva (Cc. Madhya 19.151). The living entity rotates up and down throughout the universe, sometimes in the upper planetary system, sometimes in the middle and lower planetary systems, sometimes as a man, sometimes a god, a dog, a tree and so on. This is all due to the agitation of the mind. The mind must therefore be steadily fixed. As it is said, sa vai manaḥ kṛṣṇa-padāravindayoḥ. One should fix one's mind at the lotus feet of Kṛṣṇa, and then one will become free from agitation. This is the instruction of the Garuḍa Purāṇa, and in the Nāradīya Purāṇa the same process is described. As stated in Bhagavad-gītā, yānti deva-vratā devān [Bg. 9.25]. The agitated mind goes to different planetary systems because it is attached to different kinds of demigods, but one does not go to the abode of the Supreme Personality of Godhead by worshiping the demigods, for this is not supported by any Vedic literature. Man is the architect of his own fortune. In this human life one has the facility with which to understand one's real situation, and one can decide whether to wander around the universe forever or return home, back to Godhead. This is also confirmed in Bhagavad-gītā (aprāpya māṁ nivartante mṛtyu-saṁsāra-vartmani).
There is no such thing as chance. When a tree is burning in a forest fire and although the nearest tree is spared a distant tree catches fire, this may appear to be chance. Similarly, one may seem to get different types of bodies by chance, but actually one receives these bodies because of the mind. The mind flickers between accepting and rejecting, and according to the acceptance and rejection of the mind, we receive different types of bodies, although we superficially seem to obtain these bodies by chance. Even if we accept the theory of chance, the immediate cause for the change of body is the agitation of the mind.
Notes on aṁśa. This chapter describes that Kṛṣṇa appeared aṁśena, with His parts and parcels or His partial manifestation. In this connection, Śrīdhara Svāmī says that Kṛṣṇa is one hundred percent Bhagavān (kṛṣṇas tu bhagavān svayam). Because of our imperfections, however, we cannot appreciate Kṛṣṇa in fullness, and therefore whatever Kṛṣṇa exhibited when present on earth was but a partial manifestation of His opulence. Again, Kṛṣṇa appeared with His plenary expansion Baladeva. Kṛṣṇa, however, is full; there is no question of His appearing partially. In the Vaiṣṇava-toṣaṇī, Śrīla Sanātana Gosvāmī says that to accept that Kṛṣṇa was partially manifested would contradict the statement kṛṣṇas tu bhagavān svayam. Śrīla Jīva Gosvāmī says that the word aṁśena means that Kṛṣṇa appeared with all His plenary expansions. The words aṁśena viṣṇoḥ do not mean that Kṛṣṇa is a partial representative of Viṣṇu. Rather, Kṛṣṇa appeared in fullness, and He manifests Himself partially in the Vaikuṇṭhalokas. In other words, Lord Viṣṇu is a partial representation of Kṛṣṇa; Kṛṣṇa is not a partial representation of Viṣṇu. In the Caitanya-caritāmṛta, Ādi-līlā, Chapter Four, this subject matter is explained very clearly. Śrīla Viśvanātha Cakravartī Ṭhākura also notes that no one can describe Kṛṣṇa in fullness. Whatever descriptions we find in Śrīmad-Bhāgavatam are partial explanations of Kṛṣṇa. In conclusion, therefore, the word aṁśena indicates that Lord Viṣṇu is a partial representation of Kṛṣṇa, not that Kṛṣṇa is a partial representation of Viṣṇu.
Śrīla Sanātana Gosvāmī's Vaiṣṇava-toṣaṇī has explained the word dharma-śīlasya. The exact meaning of dharma-śīla is "an unadulterated devotee." Real dharma consists of full surrender to Kṛṣṇa (sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]). One who has fully surrendered to Kṛṣṇa is actually religious. One such religious person was Mahārāja Parīkṣit. Anyone who accepts the principle of surrender to the lotus feet of the Lord, giving up all other systems of religion, is actually dharma-śīla, perfectly religious.
The word nivṛtta-tarṣaiḥ refers to one who no longer has any material desires (sarvopādhi-vinirmuktam [Cc. Madhya 19.170]). One may have many material desires because of contamination in this material world, but when one is completely free from all material desires, he is called nivṛtta-tṛṣṇa, which indicates that he no longer has any thirst for material enjoyment. Svāmin kṛtārtho 'smi varaṁ na yāce (Hari-bhakti-sudhodaya). Materialistic persons want some material profit from executing devotional service, but this is not the purpose of service. The perfection of devotional service lies in complete surrender unto the lotus feet of Kṛṣṇa, with no material desires. One who surrenders in this way is already liberated. Jīvan-muktaḥ sa ucyate. One who is always busy serving Kṛṣṇa, in whatever condition he may live, is understood to be liberated even in this life. Such a person, who is a pure devotee, does not need to change his body; indeed, he does not possess a material body, for his body has already been spiritualized. An iron rod kept constantly within a fire will ultimately become fire, and whatever it touches will burn. Similarly, the pure devotee is in the fire of spiritual existence, and therefore his body is cin-maya; that is, it is spiritual, not material, because the pure devotee has no desire but the transcendental desire to serve the Lord. In text four the word upagīyamānāt is used: nivṛtta-tarṣair upagīyamānāt. Who will chant the glories of the Lord unless he is a devotee? Therefore the word nivṛtta-tarṣaiḥ indicates the devotee, and no one else. These are the remarks of ācāryas like Vīrarāghava Ācārya and Vijayadhvaja. To desire anything other than devotional service will diminish one's freedom from material desires, but when one is free from all such desires one is called nivṛtta-tarṣaiḥ.
Vinā paśu-ghnāt. The word paśu means "animal." An animal killer, paśu-ghna, cannot enter into Kṛṣṇa consciousness. In our Kṛṣṇa consciousness movement, therefore, animal killing is completely prohibited.
Uttamaśloka-guṇānuvādāt. The word uttamaśloka means "one who is famous as the best of those who are good." The Lord is good in all circumstances. That is His natural reputation. His goodness is unlimited, and He uses it unlimitedly. A devotee is also sometimes described as uttamaśloka, meaning that he is eager to glorify the Supreme Personality of Godhead or the Lord's devotees. Glorifying the Lord and glorifying the Lord's devotees are the same. Or, rather, glorifying the devotee is more important than glorifying the Lord directly. Narottama dāsa Ṭhākura explains this fact: chāḍiyā vaiṣṇava-sevā, nistāra pāyeche kebā. One cannot be liberated from material contamination without sincerely serving a devotee of Kṛṣṇa.
Bhavauṣadhāt means "from the universal remedy." Chanting the holy name and glorifying the Supreme Lord are the universal remedy for all the miseries of materialistic life. Persons who desire to be freed from this material world are called mumukṣu. Such persons can understand the miseries of materialistic life, and by glorifying the activities of the Lord they can be released from all these miseries. The transcendental sound vibrations concerning the Lord's name, fame, form, qualities and paraphernalia are all nondifferent from the Lord. Therefore the very sound vibration of the Lord's glorification and name are pleasing to the ears, and by understanding the absolute nature of the Lord's name, form and qualities the devotee becomes joyful. Even those who are not devotees, however, enjoy the pleasing narrations of the Lord's transcendental activities. Even ordinary persons not very much advanced in Kṛṣṇa consciousness take pleasure in describing the narrations depicted in Śrīmad-Bhāgavatam. When a materialistic person is purified in this way, he engages in hearing and chanting the glories of the Lord. Because glorification of the Lord's pastimes is very pleasing to the ear and heart of the devotee, it is simultaneously his subject and object.
In this world there are three kinds of men: those who are liberated, those trying to be liberated, and those entangled in sense enjoyment. Of these three, those who are already liberated chant and hear the holy name of the Lord, knowing perfectly that to glorify the Lord is the only way to keep oneself in a transcendental position. Those who are trying to be liberated, the second class, may regard the chanting and hearing of the Lord's holy name as a process of liberation, and they too will feel the transcendental pleasure of this chanting. As for karmīs and persons engaged in sense gratification, they also may take pleasure in hearing the pastimes of the Lord, like His fighting on the Battlefield of Kurukṣetra and His dancing in Vṛndāvana with the gopīs.
The word uttamaśloka-guṇānuvāda refers to the transcendental qualities of the Supreme Lord, such as His affection for mother Yaśodā and His friends the cowherd boys and His loving attitude toward the gopīs. The Lord's devotees like Mahārāja Yudhiṣṭhira are also described by the qualification uttamaśloka-guṇānuvāda. The word anuvāda refers to describing the qualities of the Supreme Lord or His devotees. When these qualities are described, other devotees are interested in hearing them. The more one is interested in hearing about these transcendental qualities, the more one transcendentally enjoys. Everyone, therefore, including the mumukṣus, the vimuktas and the karmīs, should chant and hear the glories of the Lord, and in this way everyone will benefit.
Although the sound vibration of the transcendental qualities of the Lord is equally beneficial to all, for those who are muktas, liberated, it is especially pleasing. As described in Śrīmad-Bhāgavatam, Eighth Canto, Third Chapter, verse twenty, because pure devotees, who no longer have any material desires, surrender fully to the lotus feet of the Lord, they always merge in the ocean of bliss by chanting and hearing the Lord's holy name. According to this verse, devotees like Nārada and other residents of Śvetadvīpa are seen always engaged in chanting the holy name of the Lord because by such chanting they are always externally and internally blissful. The mumukṣus, persons desiring to be liberated, do not depend on the pleasures of the senses; instead, they concentrate fully on becoming liberated by chanting the holy name of the Lord. Karmīs like to create something pleasing to their ears and hearts, and although they sometimes like to chant or hear the glories of the Lord, they do not do it openly. Devotees, however, always spontaneously hear, chant about and remember the activities of the Lord, and by this process they are fully satisfied, even though these may seem like topics of sense gratification. Simply by hearing the transcendental narrations of the Lord's activities, Parīkṣit Mahārāja was liberated. He was therefore śrotramano-'bhirāma; that is, he glorified the process of hearing. This process should be accepted by all living entities.
To distinguish persons who are bereft of these transcendental pleasures, Parīkṣit Mahārāja has used the words virajyeta pumān. The word pumān refers to any person, whether man, woman or in-between. Because of the bodily conception of life, we are subject to lamentation, but one who has no such bodily conceptions can take pleasure in transcendental hearing and chanting. Therefore a person fully absorbed in the bodily concept of life is surely killing himself by not making spiritual progress. Such a person is called paśu-ghna. Especially excluded from spiritual life are the animal hunters, who are not interested in hearing and chanting the holy name of the Lord. Such hunters are always unhappy, both in this life and in the next. It is therefore said that a hunter should neither die nor live because for such persons both living and dying are troublesome. Animal hunters are completely different from ordinary karmīs, and thus they have been excluded from the process of hearing and chanting. Vinā paśu-ghnāt. They cannot enter into the transcendental pleasure of chanting and hearing the holy name of the Lord.
The word mahā-ratha refers to a great hero who can fight alone against eleven thousand other heroes, and the word atiratha, as found in text five, refers to one who can fight against an unlimited number. This is mentioned in the Mahābhārata as follows:
ekādaśa-sahasrāṇi
yodhayed yas tu dhanvinām
astra-śastra-pravīṇaś ca
mahā-ratha iti smṛtaḥ
amitān yodhayed yas tu
samprokto 'tirathas tu saḥ
This is the description given in the Bṛhad-vaiṣṇava-toṣaṇī by Śrīla Sanātana Gosvāmī.
Māyā-manuṣyasya (10.1.17). Because of being covered by yogamāyā (nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ [Bg. 7.25]), Kṛṣṇa is sometimes called māyā-manuṣya, indicating that although He is the Supreme Personality of Godhead, He appears like an ordinary person. A misunderstanding arises because yogamāyā covers the vision of the general public. The Lord's position is actually different from that of an ordinary person, for although He appears to act like an ordinary man, He is always transcendental. The word māyā also indicates "mercy," and sometimes it also means "knowledge." The Lord is always full of all transcendental knowledge, and therefore although He acts like a human being, He is the Supreme Personality of Godhead, full of knowledge. In His original identity, the Lord is the controller of māyā (mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]). Therefore the Lord may be called māyā-manuṣya, or the Supreme Personality of Godhead playing like an ordinary human being, although He is the controller of both the material and spiritual energies. The Lord is the Supreme Person, Puruṣottama, but because we are deluded by yogamāyā, He appears to be an ordinary person. Ultimately, however, yogamāyā induces even a nondevotee to understand the Lord as the Supreme Person, Puruṣottama. In Bhagavad-gītā we find two statements given by the Supreme Personality of Godhead. For the devotees, the Lord says:
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me." (Bg. 10.10) Thus for the willing devotee the Lord gives intelligence by which to understand Him and return home, back to Godhead. For others, for nondevotees, the Lord says, mṛtyuḥ sarva-haraś cāham: "I am all-plundering, inevitable death." A devotee like Prahlāda enjoys the activities of Lord Nṛsiṁhadeva, whereas nondevotees like Prahlāda's father, Hiraṇyakaśipu, meet death before Lord Nṛsiṁhadeva. The Lord therefore acts in two ways, by sending some onto the path of repeated birth and death and sending others back home, back to Godhead.
The word kāla, meaning "black," indicates the color of the Supreme Personality of Godhead, Kṛṣṇa. Lord Kṛṣṇa and Lord Rāmacandra, who both look blackish, give liberation and transcendental bliss to Their devotees. Among persons possessing material bodies, sometimes someone is able to subject death to his own will. For such a person, death is almost impossible because no one wants to die. But although Bhīṣmadeva possessed this power, Bhīṣma, by the supreme will of the Lord, died very easily in the Lord's presence. There have also been many demons who had no hope of salvation, yet Kaṁsa attained salvation by the supreme will of the Lord. Not to speak of Kaṁsa, even Pūtanā attained salvation and reached the level of the Lord's mother. Parīkṣit Mahārāja, therefore, was very eager to hear about the Lord, who has inconceivable qualities by which to give liberation to anyone. Parīkṣit Mahārāja, at the point of his death, was certainly interested in his liberation. When such a great and exalted personality as the Lord behaves like an ordinary human being although possessing inconceivable qualities, His behavior is called māyā. Therefore the Lord is described as māyā-manuṣya. This is the opinion of Śrīla Jīva Gosvāmī. Mu refers to mukti, or salvation, and ku refers to that which is bad or very obnoxious. Thus muku refers to the Supreme Personality of Godhead, who saves one from the bad condition of material existence. The Lord is called mukunda because He not only saves the devotee from material existence but offers him transcendental bliss in love and service.
As for Keśava, ka means Brahmā, and īśa means Lord Śiva. The personality of Godhead captivates both Lord Brahmā and Lord Mahādeva, or Śiva, by His transcendental qualities. Therefore He is called Keśava. This opinion is given by Sanātana Gosvāmī in his Vaiṣṇava-toṣaṇī commentary.
It is said that all the demigods, accompanied by Tri-nayana, Lord Śiva, went to the shore of the ocean of milk and offered their prayers through the mantra known as puruṣa-sūkta. From this statement it is understood that the demigods cannot directly approach Lord Viṣṇu, who lies on the ocean of milk, or enter His abode. This is also clearly stated in the Mahābhārata, Mokṣa-dharma, and the next chapter of Śrīmad-Bhāgavatam. Kṛṣṇa, the Supreme Personality of Godhead, has His abode in Goloka (goloka-nāmni nija-dhāmni tale ca tasya [Bs. 5.43]). From Lord Kṛṣṇa come the catur-vyūha, the quadruple expansions Saṅkarṣaṇa, Aniruddha, Pradyumna and Vāsudeva. There are innumerable brahmāṇḍas, all of which emanate from the pores of Kāraṇodakaśāyī Viṣṇu, and in every brahmāṇḍa there is a Garbhodakaśāyī Viṣṇu, who is a partial expansion of Aniruddha. This Aniruddha is a partial expansion of Pradyumna, who is partially represented as Kṣīrodakaśāyī Viṣṇu, the Supersoul of all living entities. These Viṣṇu expansions are different from Kṛṣṇa, who resides in Goloka Vṛndāvana. When it is said that the demigods offered prayers to the Lord by chanting the puruṣa-sūkta, this indicates that they pleased the Lord by enunciating prayers of bhakti.
The word vṛṣākapi refers to one who satisfies His devotee in every way and frees His devotee from all material anxieties. Vṛṣa refers to religious performances like sacrifices. Even without the execution of sacrifices, the Lord can still enjoy the supermost comforts of the heavenly planets. The statement that Puruṣottama, Jagannātha, would appear in the house of Vasudeva distinguishes the Supreme Personality of Godhead from ordinary persons. The statement that He personally appeared indicates that He did not send His plenary expansion. The word priyārtham indicates that the Lord appeared to please Rukmiṇī and Rādhārāṇī. Priyā means "the most beloved."
In the commentary of Śrī Vīrarāghava Ācārya, the following extra verse is accepted after text twenty-three:
ṛṣayo 'pi tad-ādeśāt
kalpyantāṁ paśu-rūpiṇaḥ
payo-dāna-mukhenāpi
viṣṇuṁ tarpayituṁ surāḥ
"O demigods, even great sages, following the order of Viṣṇu, appeared in the forms of cows and calves to please the Supreme Personality of Godhead by delivering milk."
Rāmānujācārya sometimes accepts Baladeva as a śaktyāveśa-avatāra, but Śrīla Jīva Gosvāmī has explained that Baladeva is an expansion of Kṛṣṇa and that a part of Baladeva is Saṅkarṣaṇa. Although Baladeva is identical with Saṅkarṣaṇa, He is the origin of Saṅkarṣaṇa. Therefore the word svarāṭ has been used to indicate that Baladeva always exists in His own independence. The word svarāṭ also indicates that Baladeva is beyond the material conception of existence. Māyā cannot attract Him, but because He is fully independent, He can appear by His spiritual potency wherever He likes. Māyā is fully under the control of Viṣṇu. Because the material potency and yogamāyā mingle in the Lord's appearance, they are described as ekānaṁśā. Sometimes ekānaṁśā is interpreted to mean "without differentiation." Saṅkarṣaṇa and Śeṣa-nāga are identical. As stated by Yamunādevī, "O Rāma, O great-armed master of the world, who have extended Yourself throughout the entire universe by one plenary expansion, it is not possible to understand You fully." Therefore ekāṁśā refers to Śeṣa-nāga. In other words, Baladeva, merely by His partial expansion, sustains the entire universe.
The word kāryārthe refers to one who attracted the pregnancy of Devakī and bewildered mother Yaśodā. These pastimes are very confidential. The Supreme Personality of Godhead ordered yogamāyā to bewilder His associates in His pastimes and bewilder demons like Kaṁsa. As stated previously, yogamāyāṁ samādiśat. To give service to the Lord, yogamāyā appeared along with mahāmāyā. Mahāmāyā refers to yayā sammohitaṁ jagat, "one who bewilders the entire material world." From this statement it is to be understood that yogamāyā, in her partial expansion, becomes mahāmāyā and bewilders the conditioned souls. In other words, the entire creation has two divisions-transcendental, or spiritual, and material. Yogamāyā manages the spiritual world, and by her partial expansion as mahāmāyā she manages the material world. As stated in the Nārada-pañcarātra, mahāmāyā is a partial expansion of yogamāyā. The Nārada-pañcarātra clearly states that the Supreme Personality has one potency, which is sometimes described as Durgā. The Brahma-saṁhitā says, chāyeva yasya bhuvanāni bibharti durgā [Bs. 5.44]. Durgā is not different from yogamāyā. When one understands Durgā properly, he is immediately liberated, for Durgā is originally the spiritual potency, hlādinī-śakti, by whose mercy one can understand the Supreme Personality of Godhead very easily. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād [Adi 1.5]. The mahāmāyā-śakti, however, is a covering of yogamāyā, and she is therefore called the covering potency. By this covering potency, the entire material world is bewildered (yayā sammohitaṁ jagat). In conclusion, bewildering the conditioned souls and liberating the devotees are both functions belonging to yogamāyā. Transferring the pregnancy of Devakī and keeping mother Yaśodā in deep sleep were both done by yogamāyā; mahāmāyā cannot act upon such devotees, for they are always liberated. But although it is not possible for mahāmāyā to control liberated souls or the Supreme Personality of Godhead, she did bewilder Kaṁsa. The action of yogamāyā in presenting herself before Kaṁsa was the action of mahāmāyā, not yogamāyā. Yogamāyā cannot even see or touch such polluted persons as Kaṁsa. In Caṇḍī, in the Mārkaṇḍeya Purāṇa, Eleventh Chapter, Mahāmāyā says, "During the twenty-eighth yuga in the period of Vaivasvata Manu, I shall take birth as the daughter of Yaśodā and be known as Vindhyācala-vāsinī."
The distinction between the two māyās-yogamāyā and mahā-māyā-is described as follows. Kṛṣṇa's rāsa-līlā with the gopīs and the gopīs' bewilderment in respect to their husbands, fathers-in-law and other such relatives were arrangements of yogamāyā in which mahāmāyā had no influence. The Bhāgavatam gives sufficient evidence of this when it clearly says, yogamāyām upāśritaḥ. On the other hand, there were asuras headed by Śālva and kṣatriyas like Duryodhana who were bereft of devotional service in spite of seeing Kṛṣṇa's carrier Garuḍa and the universal form, and who could not understand Kṛṣṇa to be the Supreme Personality of Godhead. This was also bewilderment, but this bewilderment was due to mahāmāyā. Therefore it is to be concluded that the māyā which drags a person from the Supreme Personality of Godhead is called jaḍamāyā, and the māyā which acts on the transcendental platform is called yogamāyā. When Nanda Mahārāja was taken away by Varuṇa, he saw Kṛṣṇa's opulence, but nonetheless he thought of Kṛṣṇa as his son. Such feelings of parental love in the spiritual world are acts of yogamāyā, not of jaḍamāyā, or mahāmāyā. This is the opinion of Śrīla Viśvanātha Cakravartī Ṭhākura.
Śūrasenāṁś ca. The son of Kārtavīryārjuna was Śūrasena, and the countries he ruled were also called Śūrasena. This is noted by Sanātana Gosvāmī in his Vaiṣṇava-toṣaṇī commentary.
In regard to Mathurā, we find this quotation:
mathyate tu jagat sarvaṁ
brahma-jñānena yena vā
tat-sāra-bhūtaṁ yad yasyāṁ
mathurā sā nigadyate
When a self-realized soul acts in his transcendental position, his situation is called Mathurā. In other words, when one acts in the process of bhakti-yoga, he may live anywhere, but actually he lives in Mathurā, Vṛndāvana. Devotion to Kṛṣṇa, the son of Nanda Mahārāja, is the essence of all knowledge, and wherever such knowledge is manifested is called Mathurā. Also, when one establishes bhakti-yoga, excluding all other methods, one's situation is called Mathurā. Yatra nityaṁ sannihito hariḥ: the place where Hari, the Supreme Personality of Godhead, lives eternally is called Mathurā. The word nitya indicates eternality. The Supreme Lord is eternal, and His abode is also eternal. Goloka eva nivasaty akhilātma-bhūtaḥ [Bs. 5.37]. Although the Lord is always stationed in His abode, Goloka Vṛndāvana, He is present everywhere in fullness. This means that when the Supreme Lord descends on the surface of the world, His original abode is not vacant, for He can remain in His original abode and simultaneously descend upon Mathurā, Vṛndāvana, Ayodhyā and other places. He does not need to descend, since He is already present there; He simply manifests Himself.
Śrīla Śukadeva Gosvāmī has addressed Mahārāja Parīkṣit as tāta, or "beloved son." This is due to parental love in the heart of Śukadeva Gosvāmī. Because Kṛṣṇa was soon coming as the son of Vasudeva and Devakī, out of parental affection Śukadeva Gosvāmī addressed Mahārāja Parīkṣit as tāta, "my dear son."
In the Viśva-kośa dictionary, the word garbha is explained: garbho bhrūṇe arbhake kukṣāv ity ādi. When Kaṁsa was about to kill Devakī, Vasudeva wanted to dissuade him by the diplomacy of sāma and bheda. Sāma means "pacifying." Vasudeva wanted to pacify Kaṁsa by indicating relations, gain, welfare, identity and glorification. Reference to these five concerns constitutes sāma, and Vasudeva's presentation of fear in two situations-in this life and the next-is called bheda. Thus Vasudeva used both sāma and bheda to pacify Kaṁsa. praising Kaṁsa's qualifications was glorification, and praising him as a descendant of the bhoja-vaṁśa appealed to sambandha, relationship. Speaking of "your sister" was an appeal to identity. Speaking about killing a woman raises questions about fame and welfare, and arousing fear of the sinful act of killing one's sister during her marriage ceremony is an aspect of bheda. The Bhoja dynasty refers to those who were simply interested in sense gratification and were therefore not very aristocratic. Another meaning of bhoja is "fighting." These were indications of defamation for Kaṁsa. When Vasudeva addressed Kaṁsa as dīna-vatsala, this was excessive praise. Kaṁsa would accept calves as a form of revenue from his poor constituents, and therefore he was called dīna-vatsala. Vasudeva knew very well that he could not by force rescue Devakī from the imminent danger. Devakī was actually the daughter of Kaṁsa's uncle, and therefore she is described as suhṛt, meaning "relative." It is stated that Kaṁsa refrained from killing his close relation Devakī because if he had killed her, a great fight would have ensued among the other members of the family. Kaṁsa refrained from provoking this great danger of a family fight, for it would have caused many persons to lose their lives.
Formerly an asura named Kālanemi had six sons, named Haṁsa, Suvikrama, Krātha, Damana, Ripurmardana and Krodhahantā. They were known as the ṣaḍ-garbhas, or six garbhas, and they were all equally powerful and expert in military affairs. These ṣaḍ-garbhas gave up the association of Hiraṇyakaśipu, their grandfather, and underwent great austerities to satisfy Lord Brahmā, who, upon being satisfied, agreed to give them whatever benediction they might desire. When asked by Lord Brahmā to state what they wanted, the ṣāḍ-garbhas replied, "Dear Lord Brahmā, if you want to give us a benediction, give us the blessing that we will not be killed by any demigod, mahā-roga, Yakṣa, Gandharva-pati, Siddha, Cāraṇa or human being, nor by great sages who are perfect in their penances and austerities." Brahmā understood their purpose and fulfilled their desire. But when Hiraṇyakaśipu came to know of these events, he was very angry at his grandsons. "You have given up my association and have gone to worship Lord Brahmā," he said, "and therefore I no longer have any affection for you. You have tried to save yourselves from the hands of the demigods, but I curse you in this way: Your father will take birth as Kaṁsa and kill all of you because you will take birth as sons of Devakī." Because of this curse, the grandsons of Hiraṇyakaśipu had to take birth from the womb of Devakī and be killed by Kaṁsa, although he was previously their father. This description is mentioned in the Hari-vaṁśa, Viṣṇu-parva, Second Chapter. According to the comments of the Vaiṣṇava-toṣaṇī, the son of Devakī known as Kīrtimān was the third incarnation. In his first incarnation he was known as Smara and was the son of Marīci, and later he became the son of Kālanemi. This is mentioned in the histories.
An additional verse in this chapter of Śrīmad-Bhāgavatam is accepted by the Madhvācārya-sampradāya, represented by Vijayadhvaja Tīrtha. The verse is as follows:
atha kaṁsam upāgamya
nārado brahma-nandanaḥ
ekāntam upasaṅgamya
vākyam etad uvāca ha
atha-in this way; kaṁsam-unto Kaṁsa; upāgamya-after going; nāradaḥ-the great sage Nārada; brahma-nandanaḥ-who is the son of Brahmā; ekāntam upasaṅgamya-after going to a very solitary place; vākyam-the following instruction; etat-this; uvāca-said; ha-in the past.
Translation: "Thereafter, Nārada, the mental son of Lord Brahmā, approached Kaṁsa and, in a very solitary place, informed him of the following news."
The great saint Nārada descended from the heavenly planets to the forest of Mathurā and sent his messenger to Kaṁsa. When the messenger approached Kaṁsa and informed him of Nārada's arrival, Kaṁsa, the leader of the asuras, was very happy and immediately came out of his palace to receive Nārada, who was as bright as the sun, as powerful as fire, and free from all tinges of sinful activities. Kaṁsa accepted Nārada as his guest, offered him respectful obeisances and gave him a golden seat, brilliant like the sun. Nārada was a friend of the King of heaven, and thus he told Kaṁsa, the son of Ugrasena, "My dear hero, you have satisfied me with a proper reception, and therefore I shall tell you something secret and confidential. While I was coming here from Nandakānana through the Caitraratha forest, I saw a great meeting of the demigods, who followed me to Sumeru Parvata. We traveled through many holy places, and finally we saw the holy Ganges. While Lord Brahmā was consulting the other demigods at the top of Sumeru Hill, I was also present with my stringed instrument, the vīṇā. I shall tell you confidentially that the meeting was held just to plan to kill the asuras, headed by you. You have a younger sister named Devakī, and it is a fact that her eighth son will kill you." (reference: Hari-vaṁśa, Viṣṇu-parva 1.2–16)
No one can blame Nāradajī for encouraging Kaṁsa to kill the sons of Devakī. The saint Nārada is always a well-wisher for human society, and he wanted the Supreme Personality of Godhead, Kṛṣṇa, to descend to this world as soon as possible so that the society of demigods would be pleased and would see Kaṁsa and his friends killed by Kṛṣṇa. Kaṁsa would also attain salvation from his nefarious activities, and this too would very much please the demigods and their followers. Śrīla Viśvanātha Cakravartī Ṭhākura remarks in this connection that Nārada Muni sometimes did things that were beneficial to the demigods and the demons simultaneously. Śrī Vīrarāghava Ācārya, in his commentary, has included the following half-verse in this regard: asurāḥ sarva evaita lokopadrava-kāriṇaḥ. Asuras are always disturbing elements for human society.
Thus end the Bhaktivedanta purports of the Tenth Canto, First Chapter, of the Śrīmad-Bhāgavatam, entitled "The Advent of Lord Kṛṣṇa: Introduction."
Chapter Two
Prayers by the Demigods for Lord Kṛṣṇa in the Womb
As described in this chapter, when the Supreme Personality of Godhead entered the womb of Devakī to kill Kaṁsa, all the demigods understood that the Lord was living within Devakī's womb, and therefore in veneration they offered Him the Garbha-stuti prayers.
Kaṁsa, under the protection of his father-in-law, Jarāsandha, and with the help of his demoniac friends like Pralamba, Baka, Cāṇūra, Tṛṇāvarta, Aghāsura, Muṣṭika, Bāṇa and Bhaumāsura, began oppressing the members of the Yadu dynasty. Therefore, the members of the Yadu dynasty left their homes and sought shelter in such states as Kuru, Pañcāla, Kekaya, Śālva and Vidarbha. Only some of them stayed with Kaṁsa, as nominal friends.
After Kaṁsa killed the ṣaḍ-garbhas, the six sons of Devakī, one after another, Anantadeva entered Devakī's womb and was transferred to the womb of Rohiṇī by the manipulation of Yogamāyā, who was following the order of the Supreme Personality of Godhead. The Lord Himself, who was soon to appear as the eighth son of Devakī, ordered Yogamāyā to take birth from the womb of Yaśodādevī. Because Kṛṣṇa and His potency, Yogamāyā, appeared simultaneously as brother and sister, the world is full of Vaiṣṇavas and śāktas, and there is certainly some rivalry between them. Vaiṣṇavas worship the Supreme Lord, whereas śāktas, according to their desires, worship Yogamāyā in forms like Durgā, Bhadrakālī and Caṇḍikā. Following the orders of the Supreme Personality of Godhead, Yogamāyā transferred Baladeva, Saṅkarṣaṇa, the seventh child of Devakī, from the womb of Devakī to the womb of Rohiṇī. Because Saṅkarṣaṇa appears in order to increase love of Kṛṣṇa, He is known as Baladeva. One may take auspicious strength from Him to become a devotee of the Lord, and therefore He is also known as Balabhadra.
After Yogamāyā transferred the seventh child of Devakī to the womb of Rohiṇī, the Supreme Personality of Godhead appeared within the heart of Vasudeva and transferred Himself into the heart of Devakī. Because the Lord was present in her heart, Devakī, as her pregnancy continued, appeared effulgent. Upon seeing this effulgence, Kaṁsa was full of anxiety, but he could not harm Devakī because of their family relationship. Thus he began indirectly thinking of Kṛṣṇa and became fully Kṛṣṇa conscious.
Meanwhile, because of the Lord's presence within the womb of Devakī, all the demigods came to offer the Lord their prayers. The Supreme Personality of Godhead, they said, is eternally the Absolute Truth. The spiritual soul is more important than the gross body, and the Supersoul, Paramātmā, is still more important than the soul. The Supreme Godhead is absolutely independent, and His incarnations are transcendental. The prayers of the demigods glorify and exalt devotees and explain the fate of persons who superficially consider themselves liberated from the conditions of material nature. A devotee is always safe. When a devotee fully surrenders at the lotus feet of the Lord, he is completely liberated from the fear of material existence. By explaining why the Supreme Personality of Godhead descends, the prayers of the demigods clearly confirm the Lord's statement in Bhagavad-gītā (4.7):
yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself."
TEXTS 1–2
śrī-śuka uvāca
pralamba-baka-cāṇūra-
tṛṇāvarta-mahāśanaiḥ
muṣṭikāriṣṭa-dvivida-
pūtanā-keśī-dhenukaiḥ
anyaiś cāsura-bhūpālair
bāṇa-bhaumādibhir yutaḥ
yadūnāṁ kadanaṁ cakre
balī māgadha-saṁśrayaḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; pralamba-by the asura named Pralamba; baka-by the asura named Baka; cāṇūra-by the asura named Cāṇūra; tṛṇāvarta-by the asura named Tṛṇāvarta; mahāśanaiḥ-by Aghāsura; muṣṭika-by the asura named Muṣṭika; ariṣṭa-by the asura Ariṣṭa; dvivida-by the asura named Dvivida; pūtanā-by Pūtanā; keśī-by Keśī; dhenukaiḥ-by Dhenuka; anyaiḥ ca-and by many others; asura-bhūpālaiḥ-by demoniac kings on the surface of the globe; bāṇa-by King Bāṇa; bhauma-by Bhaumāsura; ādibhiḥ-and by others as well; yutaḥ-being assisted; yadūnām-of the kings of the Yadu dynasty; kadanam-persecution; cakre-regularly performed; balī-very powerful; māgadha-saṁśrayaḥ-under the protection of Jarāsandha, the King of Magadha.
Śukadeva Gosvāmī said: Under the protection of Magadharāja, Jarāsandha, the powerful Kaṁsa began persecuting the kings of the Yadu dynasty. In this he had the cooperation of demons like Pralamba, Baka, Cāṇūra, Tṛṇāvarta, Aghāsura, Muṣṭika, Ariṣṭa, Dvivida, Pūtanā, Keśī, Dhenuka, Bāṇāsura, Narakāsura and many other demoniac kings on the surface of the earth.
This verse supports the following statement given by the Lord in Bhagavad-gītā (4.7–8):
yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge
"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself. To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium."
The Lord's purpose in maintaining this material world is to give everyone a chance to go back home, back to Godhead, but kings and political leaders unfortunately try to hinder the purpose of the Lord, and therefore the Lord appears, either personally or with His plenary portions, to set things right. It is therefore said:
garbhaṁ sañcārya rohiṇyāṁ
devakyā yogamāyayā
tasyāḥ kukṣiṁ gataḥ kṛṣṇo
dvitīyo vibudhaiḥ stutaḥ
"Kṛṣṇa appeared in the womb of Devakī after transferring Baladeva to the womb of Rohiṇī by the power of Yogamāyā." Yadubhiḥ sa vyarudhyata. The kings of the Yadu dynasty were all devotees, but there were many powerful demons, such as Śālva, who began to persecute them. At that time, Jarāsandha, who was Kaṁsa's father-in-law, was extremely powerful, and therefore Kaṁsa took advantage of his protection and the help of the demons in persecuting the kings of the Yadu dynasty. The demons naturally appeared more powerful than the demigods, but ultimately, because of help received from the Supreme Personality of Godhead, the demons were defeated and the demigods triumphant.
TEXT 3
te pīḍitā niviviśuḥ
kuru-pañcāla-kekayān
śālvān vidarbhān niṣadhān
videhān kośalān api
SYNONYMS
te-they (the kings of the Yadu dynasty); pīḍitāḥ-being persecuted; niviviśuḥ-took shelter or entered (the kingdoms); kuru-pañcāla-the countries occupied by the Kurus and Pañcālas; kekayān-the countries of the Kekayas; śālvān-the countries occupied by the Śālvas; vidarbhān-the countries occupied by the Vidarbhas; niṣadhān-the countries occupied by the Niṣadhas; videhān-the country of Videha; kośalān api-as well as the countries occupied by the Kośalas.
Persecuted by the demoniac kings, the Yadavas left their own kingdom and entered various others, like those of the Kurus, Pañcālas, Kekayas, Śālvas, Vidarbhas, Niṣadhas, Videhas and Kośalas.
TEXTS 4–5
eke tam anurundhānā
jñātayaḥ paryupāsate
hateṣu ṣaṭsu bāleṣu
devakyā augraseninā
saptamo vaiṣṇavaṁ dhāma
yam anantaṁ pracakṣate
garbho babhūva devakyā
harṣa-śoka-vivardhanaḥ
SYNONYMS
eke-some of them; tam-unto Kaṁsa; anurundhānāḥ-exactly following his policy; jñātayaḥ-relatives; paryupāsate-began to agree with him; hateṣu-having been killed; ṣaṭsu-six; bāleṣu-children; devakyāḥ-born of Devakī; augraseninā-by the son of Ugrasena (Kaṁsa); saptamaḥ-the seventh; vaiṣṇavam-of Lord Viṣṇu; dhāma-a plenary expansion; yam-unto whom; anantam-by the name Ananta; pracakṣate-is celebrated; garbhaḥ-embryo; babhūva-there was; devakyāḥ-of Devakī; harṣa-śoka-vivardhanaḥ-simultaneously arousing pleasure and lamentation.
Some of their relatives, however, began to follow Kaṁsa's principles and act in his service. After Kaṁsa, the son of Ugrasena, killed the six sons of Devakī, a plenary portion of Kṛṣṇa entered her womb as her seventh child, arousing her pleasure and her lamentation. That plenary portion is celebrated by great sages as Ananta, who belongs to Kṛṣṇa's second quadruple expansion.
Some of the chief devotees, such as Akrūra, stayed with Kaṁsa to satisfy him. This they did for various purposes. They all expected the Supreme Personality of Godhead to appear as the eighth child as soon as Devakī's other children were killed by Kaṁsa, and they were eagerly awaiting His appearance. By remaining in Kaṁsa's association, they would be able to see the Supreme Personality of Godhead take birth and display His childhood pastimes, and Akrūra would later go to Vṛndāvana to bring Kṛṣṇa and Balarāma to Mathurā. The word paryupāsate is significant because it indicates that some devotees wanted to stay near Kaṁsa in order to see all these pastimes of the Lord. The six children killed by Kaṁsa had formerly been sons of Marīci, but because of having been cursed by a brāhmaṇa, they were obliged to take birth as grandsons of Hiraṇyakaśipu. Kaṁsa had taken birth as Kālanemi, and now he was obliged to kill his own sons. This was a mystery. As soon as the sons of Devakī were killed, they would return to their original place. The devotees wanted to see this also. Generally speaking, no one kills his own nephews, but Kaṁsa was so cruel that he did so without hesitation. Ananta, Saṅkarṣaṇa, belongs to the second catur-vyūha, or quadruple expansion. This is the opinion of experienced commentators.
TEXT 6
bhagavān api viśvātmā
viditvā kaṁsajaṁ bhayam
yadūnāṁ nija-nāthānāṁ
yogamāyāṁ samādiśat
SYNONYMS
bhagavān-Śrī Kṛṣṇa, the Supreme Personality of Godhead; api-also; viśvātmā-who is the Supersoul of everyone; viditvā-understanding the position of the Yadus and His other devotees; kaṁsa-jam-because of Kaṁsa; bhayam-fear; yadūnām-of the Yadus; nija-nāthānām-who had accepted Him, the Supreme Lord, as their supreme shelter; yogamāyām-unto Yogamāyā, the spiritual potency of Kṛṣṇa; samādiśat-ordered as follows.
To protect the Yadus, His personal devotees, from Kaṁsa's attack, the Personality of Godhead, Viśvātmā, the Supreme Soul of everyone, ordered Yogamāyā as follows.
The words bhagavān api viśvātmā viditvā kaṁsajaṁ bhayam are commented upon by Śrīla Sanātana Gosvāmī. Bhagavān svayam is Kṛṣṇa (kṛṣṇas tu bhagavān svayam). He is Viśvātmā, the original Supersoul of everyone, because his plenary portion expands as the Supersoul. This is confirmed in Bhagavad-gītā (13.3): kṣetra jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata. Lord Kṛṣṇa is the kṣetra jña, or Supersoul, of all living entities. He is the original source of all expansions of the Personality of Godhead. There are hundreds and thousands of plenary expansions of Viṣṇu, such as Saṅkarṣaṇa, Pradyumna, Aniruddha and Vāsudeva, but here in this material world, the Viśvātmā, the Supersoul for all living entities, is Kṣīrodakaśāyī Viṣṇu. As stated in Bhagavad-gītā (18.61), īśvaraḥ sarva-bhūtānāṁ hṛd-deśe'rjuna tiṣṭhati: "The Supreme Lord is situated in the heart of all living entities, O Arjuna." Kṛṣṇa is actually Viśvātmā by His plenary expansion as viṣṇu-tattva, yet because of His affection for His devotees, He acts as Supersoul to give them directions (sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]).
The affairs of the Supersoul pertain to Kṣīrodakaśāyī Viṣṇu, but Kṛṣṇa took compassion on Devakī, His devotee, because He understood her fear of Kaṁsa's persecution. A pure devotee is always fearful of material existence. No one knows what will happen next, for one may have to change his body at any moment (tathā dehāntara-prāptiḥ). Knowing this fact, a pure devotee acts in such a way that he will not have his life spoiled by being obliged to accept another body and undergo the tribulations of material existence. This is bhayam, or fear. Bhayaṁ dvitīyābhiniveśataḥ syāt (Bhāg. 11.2.37). This fear is due to material existence. Properly speaking, everyone should always be alert and fearful of material existence, but although everyone is prone to be affected by the ignorance of material existence, the Supreme Personality of Godhead, Kṛṣṇa, is always alert to the protection of His devotees. Kṛṣṇa is so kind and affectionate toward His devotees that He helps them by giving them the intelligence by which to exist in this material world without forgetting Him even for a moment. The Lord says:
teṣām evānukampārtham
aham ajñāna-jaṁ tamaḥ
nāśayāmy ātma-bhāvastho
jñāna-dīpena bhāsvatā
"Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance." (Bg. 10.11)
The word yoga means "link." Any system of yoga is an attempt to reconnect our broken relationship with the Supreme Personality of Godhead. There are different types of yoga, of which bhakti-yoga is the best. In other yoga systems, one must undergo various processes before attaining perfection, but bhakti-yoga is direct. The Lord says in Bhagavad-gītā (6.47):
yoginām api sarveṣāṁ
mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ
"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." For the bhakti-yogī, a human body is guaranteed in his next existence, as stated by Lord Kṛṣṇa (śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate). Yogamāyā is the spiritual potency of the Lord. Out of affection for His devotees, the Lord always stays in spiritual touch with them, although otherwise His māyā potency is so strong that she bewilders even exalted demigods like Brahmā. Therefore the Lord's potency is called yogamāyā. Since the Lord is Viśvātmā, He immediately ordered Yogamāyā to give protection to Devakī.
TEXT 7
gaccha devi vrajaṁ bhadre
gopa-gobhir alaṅkṛtam
rohiṇī vasudevasya
bhāryāste nanda-gokule
anyāś ca kaṁsa-saṁvignā
vivareṣu vasanti hi
SYNONYMS
gaccha-now go; devi-O you who are worshipable for the whole world; vrajam-to the land of Vraja; bhadre-O you who are auspicious for all living entities; gopa-gobhiḥ-with cowherds and cows; alaṅkṛtam-decorated; rohiṇī-by the name Rohiṇī; vasudevasya-of Vasudeva, Kṛṣṇa's father; bhāryā-one of the wives; āste-is living; nanda-gokule-in the estate of Nanda Mahārāja known as Gokula, where hundreds and thousands of cows are maintained; anyāḥ ca-and other wives; kaṁsa-saṁvignāḥ-being afraid of Kaṁsa; vivareṣu-in secluded places; vasanti-are living; hi-indeed.
The Lord ordered Yogamāyā: O My potency, who are worshipable for the entire world and whose nature is to bestow good fortune upon all living entities, go to Vraja, where there live many cowherd men and their wives. In that very beautiful land, where many cows reside, Rohiṇī, the wife of Vasudeva, is living at the home of Nanda Mahārāja. Other wives of Vasudeva are also living there incognito because of fear of Kaṁsa. Please go there.
Nanda-gokula, the residence of King Nanda, was itself very beautiful, and when Yogamāyā was ordered to go there and encourage the devotees with fearlessness, it became even more beautiful and safe. Because Yogamāyā had the ability to create such an atmosphere, the Lord ordered her to go to Nanda-gokula.
TEXT 8
devakyā jaṭhare garbhaṁ
śeṣākhyaṁ dhāma māmakam
tat sannikṛṣya rohiṇyā
udare sanniveśaya
SYNONYMS
devakyāḥ-of Devakī; jaṭhare-within the womb; garbham-the embryo; śeṣa-ākhyam-known as Śeṣa, the plenary expansion of Kṛṣṇa; dhāma-the plenary expansion; māmakam-of Me; tat-Him; sannikṛṣya-attracting; rohiṇyāḥ-of Rohiṇī; udare-within the womb; sanniveśaya-transfer without difficulty.
Within the womb of Devakī is My partial plenary expansion known as Saṅkarṣaṇa or Śeṣa. Without difficulty, transfer Him into the womb of Rohiṇī.
The first plenary expansion of Kṛṣṇa is Baladeva, also known as Śeṣa. The Śeṣa incarnation of the Supreme Personality of Godhead supports the entire universe, and the eternal mother of this incarnation is mother Rohiṇī. "Because I am going into the womb of Devakī," the Lord told Yogamāyā, "the Śeṣa incarnation has already gone there and made suitable arrangements so that I may live there. Now He should enter the womb of Rohiṇī, His eternal mother."
In this connection, one may ask how the Supreme Personality of Godhead, who is always situated transcendentally, could enter the womb of Devakī, which had previously been entered by the six asuras, the ṣaḍ-garbhas. Does this mean that the Ṣaḍ-garbhāsuras were equal to the transcendental body of the Supreme Personality of Godhead? The following answer is given by Śrīla Viśvanātha Cakravartī Ṭhākura.
The entire creation, as well as its individual parts, is an expansion of the energy of the Supreme Personality of Godhead. Therefore, even though the Lord enters the material world, He does not do so. This is explained by the Lord Himself in Bhagavad-gītā (9.4–5):
mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ
na ca mat-sthāni bhūtāni
paśya me yogam aiśvaram
bhūta-bhṛn na ca bhūta-stho
mamātmā bhūta-bhāvanaḥ
"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them. And yet everything that is created does not rest in Me. Behold My mystic opulence! Although I am the maintainer of all living entities, and although I am everywhere, My Self is the very source of creation." Sarvaṁ khalv idaṁ brahma. Everything is an expansion of Brahman, the Supreme Personality of Godhead, yet everything is not the Supreme Godhead, and He is not everywhere. Everything rests upon Him and yet does not rest upon Him. This can be explained only through the acintya-bhedābheda philosophy. Such truths cannot be understood, however, unless one is a pure devotee, for the Lord says in Bhagavad-gītā (18.55), bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: "One can understand the Supreme Personality as He is only by devotional service." Even though the Lord cannot be understood by ordinary persons, this principle should be understood from the statement of the śāstras.
A pure devotee is always transcendentally situated because of executing nine different processes of bhakti-yoga (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaranaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam [SB 7.5.23]). Thus situated in devotional service, a devotee, although in the material world, is not in the material world. Yet a devotee always fears, "Because I am associated with the material world, so many contaminations affect me." Therefore he is always alert in fear, which gradually diminishes his material association.
Symbolically, mother Devakī's constant fear of Kaṁsa was purifying her. A pure devotee should always fear material association, and in this way all the asuras of material association will be killed, as the ṣaḍ-garbhāsuras were killed by Kaṁsa. It is said that from the mind, Marīci appears. In other words, Marīci is an incarnation of the mind. Marīci has six sons: Kāma, Krodha, Lobha, Moha, Mada and Mātsarya (lust, anger, greed, illusion, madness and envy). The Supreme Personality of Godhead appears in pure devotional service. This is confirmed in the Vedas: bhaktir evainaṁ darśayati. Only bhakti can bring one in contact with the Supreme Personality of Godhead. The Supreme Personality of Godhead appeared from the womb of Devakī, and therefore Devakī symbolically represents bhakti, and Kaṁsa symbolically represents material fear. When a pure devotee always fears material association, his real position of bhakti is manifested, and he naturally becomes uninterested in material enjoyment. When the six sons of Marīci are killed by such fear and one is freed from material contamination, within the womb of bhakti the Supreme Personality of Godhead appears. Thus the seventh pregnancy of Devakī signifies the appearance of the Supreme Personality of Godhead. After the six sons Kāma, Krodha, Lobha, Moha, Mada and Mātsarya are killed, the Śeṣa incarnation creates a suitable situation for the appearance of the Supreme Personality of Godhead. In other words, when one awakens his natural Kṛṣṇa consciousness, Lord Kṛṣṇa appears. This is the explanation given by Śrīla Viśvanātha Cakravartī Ṭhākura.
TEXT 9
athāham aṁśa-bhāgena
devakyāḥ putratāṁ śubhe
prāpsyāmi tvaṁ yaśodāyāṁ
nanda-patnyāṁ bhaviṣyasi
SYNONYMS
atha-therefore; aham-I; aṁśa-bhāgena-by My plenary expansion; devakyāḥ-of Devakī; putratām-the son; śubhe-O all-auspicious Yogamāyā; prāpsyāmi-I shall become; tvam-you; yaśodāyām-in the womb of mother Yaśodā; nanda-patnyām-in the wife of Mahārāja Nanda; bhaviṣyasi-shall also appear.
O all-auspicious Yogamāyā, I shall then appear with My full six opulences as the son of Devakī, and you will appear as the daughter of mother Yaśodā, the queen of Mahārāja Nanda.
The word aṁśa-bhāgena is important in this verse. In Bhagavad-gītā (10.42) the Lord says:
athavā bahunaitena
kiṁ jñātena tavārjuna
viṣṭabhyāham idaṁ kṛtsnam
ekāṁśena sthito jagat
"But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe." Everything is situated as a part of the Supreme Lord's potency. In regard to Lord Kṛṣṇa's appearance in the womb of Devakī, Brahmā played a part also because on the bank of the milk ocean he requested the Supreme Personality of Godhead to appear. A part was also played by Baladeva, the first expansion of Godhead. Similarly, Yogamāyā, who appeared as the daughter of mother Yaśodā, also played a part. Thus jīva-tattva, viṣṇu-tattva and śakti-tattva are all integrated with the Supreme Personality of Godhead, and when Kṛṣṇa appears, He appears with all His integrated parts. As explained in previous verses, Yogamāyā was requested to attract Saṅkarṣaṇa, Baladeva, from the womb of Devakī to the womb of Rohiṇī, and this was a very heavy task for her. Yogamāyā naturally could not see how it was possible for her to attract Saṅkarṣaṇa. Therefore Kṛṣṇa addressed her as śubhe, auspicious, and said, "Be blessed. Take power from Me, and you will be able to do it." By the grace of the Supreme Personality of Godhead, anyone can do anything, for the Lord is present in everything, all things being His parts and parcels (aṁśa-bhāgena) and increasing or decreasing by His supreme will. Balarāma was only fifteen days older than Kṛṣṇa. By the blessings of Kṛṣṇa, Yogamāyā became the daughter of mother Yaśodā, but by the supreme will she was not able to enjoy the parental love of her father and mother. Kṛṣṇa, however, although not actually born from the womb of mother Yaśodā, enjoyed the parental love of mother Yaśodā and Nanda. By the blessings of Kṛṣṇa, Yogamāyā was able to achieve the reputation of being the daughter of mother Yaśodā, who also became famous by the blessings of Kṛṣṇa. Yaśodā means "one who gives fame."
TEXT 10
arciṣyanti manuṣyās tvāṁ
sarva-kāma-vareśvarīm
dhūpopahāra-balibhiḥ
sarva-kāma-vara-pradām
SYNONYMS
arciṣyanti-will worship; manuṣyāḥ-human society; tvām-unto you; sarva-kāma-vara-īśvarīm-because you are the best of the demigods who can fulfill all material desires; dhūpa-by incense; upahāra-by presentations; balibhiḥ-by different types of worship through sacrifice; sarva-kāma-of all material desires; vara-the blessings; pradām-one who can bestow.
By sacrifices of animals, ordinary human beings will worship you gorgeously, with various paraphernalia, because you are supreme in fulfilling the material desires of everyone.
As stated in Bhagavad-gītā (7.20), kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ: "Those whose minds are distorted by material desires surrender unto demigods." Therefore the word manuṣya, meaning "human being," here refers to one who does not know the actual goal of life. Such a person wants to enjoy the material world by taking birth in a highly elevated family with the benefits of education, beauty and immense wealth, which in this material world are desirable. One who has forgotten the real aim of life may worship goddess Durgā, māyā-śakti, under various names, for different purposes, and in different places. As there are many holy places for the worship of Kṛṣṇa, there are also many holy places in India for the worship of Durgādevī, or Māyādevī, who took birth as the daughter of Yaśodā. After cheating Kaṁsa, Māyādevī dispersed herself to various places, especially in Vindhyācala, to accept regular worship from ordinary men. A human being should actually be interested in understanding ātma-tattva, the truth of ātmā, the spirit soul, and Paramātmā, the supreme soul. Those who are interested in ātma-tattva worship the Supreme Personality of Godhead (yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati). However, as explained in the next verse of this chapter, those who cannot understand ātma-tattva (apaśyatām ātma-tattvam) worship Yogamāyā in her different features. Therefore Śrīmad-Bhāgavatam (2.1.2) says:
śrotavyādīni rājendra
nṛṇāṁ santi sahasraśaḥ
apaśyatām ātma-tattvaṁ
gṛheṣu gṛha-medhinām
"Those persons who are materially engrossed, being blind to the knowledge of ultimate truth, have many subject matters for hearing in human society, O Emperor." Those who are interested in remaining in this material world and are not interested in spiritual salvation have many duties, but for one who is interested in spiritual salvation, the only duty is to surrender fully unto Kṛṣṇa (sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]). Such a person is not interested in material enjoyment.
TEXTS 11–12
nāmadheyāni kurvanti
sthānāni ca narā bhuvi
durgeti bhadrakālīti
vijayā vaiṣṇavīti ca
kumudā caṇḍikā kṛṣṇā
mādhavī kanyaketi ca
māyā nārāyaṇīśānī
śāradety ambiketi ca
SYNONYMS
nāmadheyāni-different names; kurvanti-will give; sthānāni-in different places; ca-also; narāḥ-persons interested in material enjoyment; bhuvi-on the surface of the globe; durgā iti-the name Durgā; bhadrakālī iti-the name Bhadrakālī; vijayā-the name Vijayā; vaiṣṇavī iti-the name Vaiṣṇavī; ca-also; kumudā-the name Kumudā; caṇḍikā-the name Caṇḍikā; kṛṣṇā-the name Kṛṣṇā; mādhavī-the name Mādhavī; kanyakā iti-the name Kanyakā or Kanyā-kumārī; ca-also; māyā-the name Māyā; nārāyaṇī-the name Nārāyaṇī; īśānī-the name Īśānī; śāradā-the name Śāradā; iti-thus; ambikā-the name Ambikā; iti-also; ca-and.
Lord Kṛṣṇa blessed Māyādevī by saying: In different places on the surface of the earth, people will give you different names, such as Durgā, Bhadrakālī, Vijayā, Vaiṣṇavī, Kumudā, Caṇḍikā, Kṛṣṇā, Mādhavī, Kanyakā, Māyā, Nārāyaṇī, Īśānī, Śāradā and Ambikā.
Because Kṛṣṇa and His energy appeared simultaneously, people have generally formed two groups-the śāktas and the Vaiṣṇavas-and sometimes there is rivalry between them. Essentially, those who are interested in material enjoyment are śāktas, and those interested in spiritual salvation and attaining the spiritual kingdom are Vaiṣṇavas. Because people are generally interested in material enjoyment, they are interested in worshiping Māyādevī, the energy of the Supreme Personality of Godhead. Vaiṣṇavas, however, are śuddha-śāktas, or pure bhaktas, because the Hare Kṛṣṇa mahā-mantra indicates worship of the Supreme Lord's energy, Harā. A Vaiṣṇava prays to the energy of the Lord for the opportunity to serve the Lord along with His spiritual energy. Thus Vaiṣṇavas all worship such Deities as Rādhā-Kṛṣṇa, Sītā-Rāma, Lakṣmī-Nārāyaṇa and Rukmiṇī-Dvārakādhīśa, whereas durgā-śāktas worship the material energy under different names.
The names by which Māyādevī is known in different places have been listed by Vallabhācārya as follows. In Vārāṇasī she is known as Durgā, in Avantī she is known as Bhadrakālī, in Orissa she is known as Vijayā, and in Kulahāpura she is known as Vaiṣṇavī or Mahālakṣmī. (The representatives of Mahālakṣmī and Ambikā are present in Bombay.) In the country known as Kāmarūpa she is known as Caṇḍikā, in Northern India as Śāradā, and in Cape Comorin as Kanyakā. Thus she is distributed according to various names in various places.
Śrīla Vijayadhvaja Tīrthapāda, in his pada-ratnāvalī-ṭīkā, has explained the meanings of the different representations. Māyā is known as Durgā because she is approached with great difficulty, as Bhadrā because she is auspicious, and as Kālī because she is deep blue. Because she is the most powerful energy, she is known as Vijayā; because she is one of the different energies of Viṣṇu, she is known as Vaiṣṇavī; and because she enjoys in this material world and gives facilities for material enjoyment, she is known as Kumudā. Because she is very severe to her enemies, the asuras, she is known as Caṇḍikā, and because she gives all sorts of material facilities, she is called Kṛṣṇā. In this way the material energy is differently named and situated in different places on the surface of the globe.
TEXT 13
garbha-saṅkarṣaṇāt taṁ vai
prāhuḥ saṅkarṣaṇaṁ bhuvi
rāmeti loka-ramaṇād
balabhadraṁ balocchrayāt
SYNONYMS
garbha-saṅkarṣaṇāt-because He will be taken from the womb of Devakī to that of Rohiṇī; tam-Him (Rohiṇī-nandana, the son of Rohiṇī); vai-indeed; prāhuḥ-people will call; saṅkarṣaṇam-by the name Saṅkarṣaṇa; bhuvi-in the world; rāma iti-He will also be called Rāma; loka-ramaṇāt-because of His special mercy in enabling people in general to become devotees; balabhadram-He will also be called Balabhadra; bala-ucchrayāt-because of extensive bodily strength.
The son of Rohiṇī will also be celebrated as Saṅkarṣaṇa because of being sent from the womb of Devakī to the womb of Rohiṇī. He will be called Rāma because of His ability to please all the inhabitants of Gokula, and He will be known as Balabhadra because of His extensive physical strength.
These are some of the reasons why Balarāma is known as Saṅkarṣaṇa, Balarāma or sometimes Rāma. In the mahā-mantra-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-people sometimes object when Rāma is accepted as Balarāma. But although devotees of Lord Rāma may object, they should know that there is no difference between Balarāma and Lord Rāma. Here Śrīmad-Bhāgavatam clearly states that Balarāma is also known as Rāma (rāmeti). Therefore, it is not artificial for us to speak of Lord Balarāma as Lord Rāma. Jayadeva Gosvāmī also speaks of three Rāmas: Paraśurāma, Raghupati Rāma and Balarāma. All of them are Rāmas.
TEXT 14
sandiṣṭaivaṁ bhagavatā
tathety om iti tad-vacaḥ
pratigṛhya parikramya
gāṁ gatā tat tathākarot
SYNONYMS
sandiṣṭā-having been ordered; evam-thus; bhagavatā-by the Supreme Personality of Godhead; tathā iti-so be it; oṁ-affirmation by the mantra oṁ; iti-thus; tat-vacaḥ-His words; pratigṛhya-accepting the order; parikramya-after circumambulating Him; gām-to the surface of the globe; gatā-she immediately went; tat-the order, as given by the Supreme Personality of Godhead; tathā-just so; akarot-executed.
Thus instructed by the Supreme Personality of Godhead, Yogamāyā immediately agreed. With the Vedic mantra oṁ, she confirmed that she would do what He asked. Thus having accepted the order of the Supreme Personality of Godhead, she circumambulated Him and started for the place on earth known as Nanda-gokula. There she did everything just as she had been told.
After receiving the orders of the Supreme Personality of Godhead, Yogamāyā twice confirmed her acceptance by saying, "Yes, sir, I shall do as You order," and then saying oṁ. Śrīla Viśvanātha Cakravartī Ṭhākura comments that oṁ signifies Vedic confirmation. Thus Yogamāyā very faithfully received the Lord's order as a Vedic injunction. It is a fact that whatever is spoken by the Supreme Personality of Godhead is a Vedic injunction that no one should neglect. In Vedic injunctions there are no mistakes, illusions, cheating or imperfection. Unless one understands the authority of the Vedic version, there is no purpose in quoting śāstra. No one should violate the Vedic injunctions. Rather, one should strictly execute the orders given in the Vedas. As stated in Bhagavad-gītā (16.24):
tasmāc chāstraṁ pramāṇaṁ te
kāryākārya-vyavasthitau
jñātvā śāstra-vidhānoktaṁ
karma kartum ihārhasi
"One should understand what is duty and what is not duty by the regulations of the scriptures. Knowing such rules and regulations, one should act so that one may gradually be elevated."
TEXT 15
garbhe praṇīte devakyā
rohiṇīṁ yoga-nidrayā
aho visraṁsito garbha
iti paurā vicukruśuḥ
SYNONYMS
garbhe-when the embryo; praṇīte-was carried from the womb; devakyāḥ-of Devakī; rohiṇīm-to the womb of Rohiṇī; yoga-nidrayā-by the spiritual energy called Yogamāyā; aho-alas; visraṁsitaḥ-is lost; garbhaḥ-the embryo; iti-thus; paurāḥ-all the inhabitants of the house; vicukruśuḥ-lamented.
When the child of Devakī was attracted and transferred into the womb of Rohiṇī by Yogamāyā, Devakī seemed to have a miscarriage. Thus all the inhabitants of the palace loudly lamented, "Alas, Devakī has lost her child!"
"All the inhabitants of the palace" includes Kaṁsa. When everyone lamented, Kaṁsa joined in compassion, thinking that perhaps because of drugs or some other external means, Devakī had undergone this abortion. The real story of what happened after Yogamāyā attracted the child of Devakī into the womb of Rohiṇī in the seventh month of Rohiṇī's pregnancy is described as follows in the Hari-vaṁśa. At midnight, while Rohiṇī was deeply sleeping, she experienced, as if in a dream, that she had undergone a miscarriage. After some time, when she awoke, she saw that this had indeed happened, and she was in great anxiety. But Yogamāyā then informed her, "O auspicious lady, your child is now being replaced. I am attracting a child from the womb of Devakī, and therefore your child will be known as Saṅkarṣaṇa."
The word yoga-nidrā is significant. When one is spiritually reconnected through self-realization, one regards his material life as having been like a dream. As stated in Bhagavad-gītā (2.69):
yā niśā sarva-bhūtānāṁ
tasyāṁ jāgarti saṁyamī
yasyāṁ jāgrati bhūtāni
sā niśā paśyato muneḥ
"What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage." The stage of self-realization is called yoga-nidrā. All material activities appear to be a dream when one is spiritually awakened. Thus yoga-nidrā may be explained to be Yogamāyā.
TEXT 16
bhagavān api viśvātmā
bhaktānām abhayaṅkaraḥ
āviveśāṁśa-bhāgena
mana ānakadundubheḥ
SYNONYMS
bhagavān-the Supreme Personality of Godhead; api-also; viśvātmā-the Supersoul of all living entities; bhaktānām-of His devotees; abhayam-karaḥ-always killing the causes of fear; āviveśa-entered; aṁśa-bhāgena-with all of His potential opulences (Ṣaḍ-aiśvarya-pūrṇa); manaḥ-in the mind; ānakadundubheḥ-of Vasudeva.
Thus the Supreme Personality of Godhead, who is the Supersoul of all living entities and who vanquishes all the fear of His devotees, entered the mind of Vasudeva in full opulence.
The word viśvātmā refers to one who is situated in everyone's heart (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]). Another meaning of viśvātmā is "the only lovable object for everyone." Because of forgetfulness of this object, people are suffering in this material world, but if one fortunately revives his old consciousness of loving Kṛṣṇa and connects with Viśvātmā, one becomes perfect. The Lord is described in the Third Canto (3.2.15) as follows: parāvareśo mahad-aṁśa-yukto hy ajo 'pi jāto bhagavān. Although unborn, the Lord, the master of everything, appears like a born child by entering the mind of a devotee. The Lord is already there within the mind, and consequently it is not astonishing for Him to appear as if born from a devotee's body. The word āviveśa signifies that the Lord appeared within the mind of Vasudeva. There was no need for a discharge of semen. That is the opinion of Śrīpāda Śrīdhara Svāmī and Śrīla Viśvanātha Cakravartī Ṭhākura. In the Vaiṣṇava-toṣaṇī, Śrīla Sanātana Gosvāmī says that consciousness was awakened within the mind of Vasudeva. Śrīla Vīrarāghava Ācārya also says that Vasudeva was one of the demigods and that within his mind the Supreme Personality of Godhead appeared as an awakening of consciousness.
TEXT 17
sa bibhrat pauruṣaṁ dhāma
bhrājamāno yathā raviḥ
durāsado 'tidurdharṣo
bhūtānāṁ sambabhūva ha
SYNONYMS
saḥ-he (Vasudeva); bibhrat-carried; pauruṣam-pertaining to the Supreme Person; dhāma-the spiritual effulgence; bhrājamānaḥ-illuminating; yathā-as; raviḥ-the sunshine; durāsadaḥ-very difficult even to look at, difficult to understand by sensory perception; ati-durdharṣaḥ-approachable with great difficulty; bhūtānām-of all living entities; sambabhūva-so he became; ha-positively.
While carrying the form of the Supreme Personality of Godhead within the core of his heart, Vasudeva bore the Lord's transcendentally illuminating effulgence, and thus he became as bright as the sun. He was therefore very difficult to see or approach through sensory perception. Indeed, he was unapproachable and unperceivable even for such formidable men as Kaṁsa, and not only for Kaṁsa but for all living entities.
The word dhāma is significant. Dhāma refers to the place where the Supreme Personality of Godhead resides. In the beginning of Śrīmad-Bhāgavatam (1.1.1) it is said, dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi. In the abode of the Supreme Personality of Godhead, there is no influence of material energy (dhāmnā svena sadā nirasta-kuhakam). Any place where the Supreme Personality of Godhead is present by His name, form, qualities or paraphernalia immediately becomes a dhāma. For example, we speak of Vṛndāvana-dhāma, Dvārakā-dhāma and Mathurā-dhāma because in these places the name, fame, qualities and paraphernalia of the Supreme Godhead are always present. Similarly, if one is empowered by the Supreme Personality of Godhead to do something, the core of his heart becomes a dhāma, and thus he becomes so extraordinarily powerful that not only his enemies but also people in general are astonished to observe his activities. Because he is unapproachable, his enemies are simply struck with wonder, as explained here by the words durāsado 'tidurdharsaḥ.
The words pauruṣaṁ dhāma have been explained by various ācāryas. Śrī Vīrarāghava Ācārya says that these words refer to the effulgence of the Supreme Personality of Godhead. Vijayadhvaja says that they signify viṣṇu-tejas, and Śukadeva says bhagavat-svarūpa. The Vaiṣṇava-toṣaṇī says that these words indicate the influence of the Supreme Lord's effulgence, and Viśvanātha Cakravartī Ṭhākura says that they signify the appearance of the Supreme Personality of Godhead.
TEXT 18
tato jagan-maṅgalam acyutāṁśaṁ
samāhitaṁ śūra-sutena devī
dadhāra sarvātmakam ātma-bhūtaṁ
kāṣṭhā yathānanda-karaṁ manastaḥ
SYNONYMS
tataḥ-thereafter; jagat-maṅgalam-auspiciousness for all living entities in all the universes of the creation; acyuta-aṁśam-the Supreme Personality of Godhead, who is never bereft of the six opulences, all of which are present in all His plenary expansions; samāhitam-fully transferred; śūra-sutena-by Vasudeva, the son of Śūrasena; devī-Devakī-devī; dadhāra-carried; sarva-ātmakam-the Supreme Soul of everyone; ātma-bhūtam-the cause of all causes; kāṣṭhā-the east; yathā-just as; ānanda-karam-the blissful (moon); manastaḥ-being placed within the mind.
Thereafter, accompanied by plenary expansions, the fully opulent Supreme Personality of Godhead, who is all-auspicious for the entire universe, was transferred from the mind of Vasudeva to the mind of Devakī. Devakī, having thus been initiated by Vasudeva, became beautiful by carrying Lord Kṛṣṇa, the original consciousness for everyone, the cause of all causes, within the core of her heart, just as the east becomes beautiful by carrying the rising moon.
As indicated here by the word manastaḥ, the Supreme Personality of Godhead was transferred from the core of Vasudeva's mind or heart to the core of the heart of Devakī. We should note carefully that the Lord was transferred to Devakī not by the ordinary way for a human being, but by dīkṣā, initiation. Thus the importance of initiation is mentioned here. Unless one is initiated by the right person, who always carries within his heart the Supreme Personality of Godhead, one cannot acquire the power to carry the Supreme Godhead within the core of one's own heart.
The word acyutāṁśam is used because the Supreme Personality of Godhead is Ṣaḍ-aiśvarya-pūrṇa, full in the opulences of wealth, strength, fame, knowledge, beauty and renunciation. The Supreme Godhead is never separated from His personal opulences. As stated in the Brahma-saṁhitā (5.39), rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan: the Lord is always situated with all His plenary expansions, such as Rāma, Nṛsiṁha and Varāha. Therefore the word acyutāṁśam is specifically used here, signifying that the Lord is always present with His plenary expansions and opulences. There is no need to think of the Lord artificially as yogīs do. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (Bhāg. 12.13.1). Yogīs meditate upon the Supreme person within the mind. For a devotee, however, the Lord is present, and His presence need only be awakened through initiation by a bona fide spiritual master. The Lord did not need to live within the womb of Devakī, for His presence within the core of her heart was sufficient to carry Him. One is here forbidden to think that Kṛṣṇa was begotten by Vasudeva within the womb of Devakī and that she carried the child within her womb.
When Vasudeva was sustaining the form of the Supreme Personality of Godhead within his heart, he appeared just like the glowing sun, whose shining rays are always unbearable and scorching to the common man. The form of the Lord situated in the pure, unalloyed heart of Vasudeva is not different from the original form of Kṛṣṇa. The appearance of the form of Kṛṣṇa anywhere, and specifically within the heart, is called dhāma. Dhāma refers not only to Kṛṣṇa's form, but to His name, His form, His quality and His paraphernalia. Everything becomes manifest simultaneously.
Thus the eternal form of the Supreme Personality of Godhead with full potencies was transferred from the mind of Vasudeva to the mind of Devakī, exactly as the setting sun's rays are transferred to the full moon rising in the east.
Kṛṣṇa, the Supreme Personality of Godhead, entered the body of Devakī from the body of Vasudeva. He was beyond the conditions of the ordinary living entity. When Kṛṣṇa is there, it is to be understood that all His plenary expansions, such as Nārāyaṇa, and incarnations like Lord Nṛsiṁha and Varāha, are with Him, and they are not subject to the conditions of material existence. In this way, Devakī became the residence of the Supreme Personality of Godhead, who is one without a second and the cause of all creation. Devakī became the residence of the Absolute Truth, but because she was within the house of Kaṁsa, she looked just like a suppressed fire, or like misused education. When fire is covered by the walls of a pot or is kept in a jug, the illuminating rays of the fire cannot be very much appreciated. Similarly, misused knowledge, which does not benefit the people in general, is not very much appreciated. So Devakī was kept within the prison walls of Kaṁsa's palace, and no one could see her transcendental beauty, which resulted from her conceiving the Supreme Personality of Godhead.
Commenting upon this verse, Śrī Vīrarāghava Ācārya writes, vasudeva-devakī jaṭharayor hṛdayayor bhagavataḥ sambandhaḥ. The Supreme Lord's entrance into the womb of Devakī from the heart of Vasudeva was a heart-to-heart relationship.
TEXT 19
sā devakī sarva-jagan-nivāsa-
nivāsa-bhūtā nitarāṁ na reje
bhojendra-gehe 'gni-śikheva ruddhā
sarasvatī jñāna-khale yathā satī
SYNONYMS
sā devakī-that Devakīdevī; sarva-jagat-nivāsa-of the Supreme Personality of Godhead, the sustainer of all the universes (mat-sthāni sarva-bhūtāni); nivāsa-bhūtā-the womb of Devakī has now become the residence; nitarām-extensively; na-not; reje-became illuminated; bhojendra-gehe-within the limits of the house of Kaṁsa; agni-śikhā iva-like the flames of a fire; ruddhā-covered; sarasvatī-knowledge; jñāna-khale-in a person known as jñāna-khala, one who possesses knowledge but cannot distribute it; yathā-or just as; satī-so being.
Devakī then kept within herself the Supreme Personality of Godhead, the cause of all causes, the foundation of the entire cosmos, but because she was under arrest in the house of Kaṁsa, she was like the flames of a fire covered by the walls of a pot, or like a person who has knowledge but cannot distribute it to the world for the benefit of human society.
In this verse the word jñāna-khala is most significant. Knowledge is meant for distribution. Although there is already much scientific knowledge, whenever scientists or philosophers awaken to a particular type of knowledge, they try to distribute it throughout the world, for otherwise the knowledge gradually dries up and no one benefits from it. India has the knowledge of Bhagavad-gītā, but unfortunately, for some reason or other, this sublime knowledge of the science of God was not distributed throughout the world, although it is meant for all of human society. Therefore Kṛṣṇa Himself appeared as Śrī Caitanya Mahāprabhu and ordered all Indians to take up the cause of distributing the knowledge of Bhagavad-gītā throughout the entire world.
yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa
āmāra ājñāya guru hañā tāra' ei deśa
"Instruct everyone to follow the orders of Lord Śrī Kṛṣṇa as they are given in Bhagavad-gītā and Śrīmad-Bhāgavatam. In this way become a spiritual master and try to liberate everyone in this land." (Cc. Madhya 7.128) Although India has the sublime knowledge of Bhagavad-gītā, Indians have not done their proper duty of distributing it. Now, therefore, the Kṛṣṇa consciousness movement has been set up to distribute this knowledge as it is, without distortion. Although previously there were attempts to distribute the knowledge of Bhagavad-gītā, these attempts involved distortion and compromise with mundane knowledge. But now the Kṛṣṇa consciousness movement, without mundane compromises, is distributing Bhagavad-gītā as it is, and people are deriving the benefits of awakening to Kṛṣṇa consciousness and becoming devotees of Lord Kṛṣṇa. Therefore the proper distribution of knowledge has begun by which not only will the whole world benefit, but India's glory will be magnified in human society. Kaṁsa tried to arrest Kṛṣṇa consciousness within his house (bhojendra-gehe), with the result that Kaṁsa, with all his opulences, was later vanquished. Similarly, the real knowledge of Bhagavad-gītā was being choked by unscrupulous Indian leaders, with the result that India's culture, and knowledge of the Supreme were being lost. Now, however, because Kṛṣṇa consciousness is spreading, the proper use of Bhagavad-gītā is being attempted.
TEXT 20
tāṁ vīkṣya kaṁsaḥ prabhayājitāntarāṁ
virocayantīṁ bhavanaṁ śuci-smitām
āhaiṣa me prāṇa-haro harir guhāṁ
dhruvaṁ śrito yan na pureyam īdṛśī
SYNONYMS
tām-her (Devakī); vīkṣya-after seeing; kaṁsaḥ-her brother Kaṁsa; prabhayā-with the enhancement of her beauty and influence; ajita-antarām-because of keeping Ajita, the Supreme Personality of Godhead, Viṣṇu, within herself; virocayantīm-illuminating; bhavanam-the whole atmosphere of the house; śuci-smitām-smiling and brilliant; āha-said to himself; eṣaḥ-this (Supreme Person); me-my; prāṇa-haraḥ-who will kill me; hariḥ-Lord Viṣṇu; guhām-within the womb of Devakī; dhruvam-certainly; śritaḥ-has taken shelter; yat-because; na-was not; purā-formerly; iyam-Devakī; īdṛśī-like this.
Because the Supreme Personality of Godhead was within her womb, Devakī illuminated the entire atmosphere in the place where she was confined. Seeing her jubilant, pure and smiling, Kaṁsa thought, "The Supreme Personality of Godhead, Viṣṇu, who is now within her, will kill me. Devakī has never before looked so brilliant and jubilant."
The Lord says in Bhagavad-gītā (4.7):
yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself." In this age, at the present moment, there are inordinate discrepancies in the discharge of human duties. Human life is meant for God realization, but unfortunately the materialistic civilization is stressing only the senses of the body, not understanding the living force within the body. As clearly stated in Bhagavad-gītā (dehino 'smin yathā dehe [Bg. 2.13]), within the body is the body's proprietor, the living force, which is more important. But human society has become so fallen that instead of understanding the living force within the body, people have become busy with external things. This is a discrepancy in human duties. Therefore Kṛṣṇa has taken birth or taken shelter within the womb of the Kṛṣṇa consciousness movement. Men of Kaṁsa's class, therefore, are very much afraid and are busy trying to stop this movement, especially in the Western countries. One politician has remarked that the Kṛṣṇa consciousness movement is spreading like an epidemic and that if not checked immediately, within ten years it may capture governmental power. There is, of course, such potency in the Kṛṣṇa consciousness movement. As stated by authorities (Cc. Ādi 17.22), kali-kāle nāma-rūpe kṛṣṇa-avatāra: in this age, Kṛṣṇa has appeared in the Hare Kṛṣṇa mahā-mantra. The Kṛṣṇa consciousness movement is spreading like wildfire all over the world, and it will go on doing so. Men who are like Kaṁsa are very much afraid of the movement's progress and acceptance by the younger generation, but as Kṛṣṇa could not be killed by Kaṁsa, this movement cannot be checked by men of Kaṁsa's class. The movement will go on increasing more and more, provided the leaders of the movement remain firmly Kṛṣṇa conscious by following the regulative principles and the primary activities of chanting the Hare Kṛṣṇa mantra regularly.
TEXT 21
kim adya tasmin karaṇīyam āśu me
yad artha-tantro na vihanti vikramam
striyāḥ svasur gurumatyā vadho 'yaṁ
yaśaḥ śriyaṁ hanty anukālam āyuḥ
SYNONYMS
kim-what; adya-now, immediately; tasmin-in this situation; karaṇīyam-is to be done; āśu-without delay; me-my duty; yat-because; artha-tantraḥ-the Supreme Personality of Godhead, who is always determined to protect the sādhus and kill the asādhus; na-does not; vihanti-give up; vikramam-His prowess; striyāḥ-of a woman; svasuḥ-of my sister; guru-matyāḥ-especially when she is pregnant; vadhaḥ ayam-the killing; yaśaḥ-fame; śriyam-opulence; hanti-will vanquish; anukālam-forever; āyuḥ-and the duration of life.
Kaṁsa thought: What is my duty now? The Supreme Lord, who knows His purpose [paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām Bg. 4.8], will not give up His prowess. Devakī is a woman, she is my sister, and moreover she is now pregnant. If I kill her, my reputation, opulence and duration of life will certainly be vanquished.
According to Vedic principles, a woman, a brāhmaṇa, an old man, a child and a cow should never be killed. It appears that Kaṁsa, although a great enemy of the Supreme Personality of Godhead, was aware of the Vedic culture and conscious of the fact that the soul transmigrates from one body to another and that one suffers in the next life according to the karmas of this life. Therefore he was afraid of killing Devakī, since she was a woman, she was his sister, and she was pregnant. A kṣatriya becomes famous by performing heroic acts. But what would be heroic about killing a woman who, while confined in his custody, was under his shelter? Therefore, he did not want to act drastically by killing Devakī. Kaṁsa's enemy was within Devakī's womb, but killing an enemy in such a nescient state would not be an exhibition of prowess. According to kṣatriya rules, an enemy should be fought face to face and with proper weapons. Then if the enemy is killed, the victor becomes famous. Kaṁsa very conscientiously deliberated upon these facts and therefore refrained from killing Devakī, although he was completely confident that his enemy had already appeared within her womb.
TEXT 22
sa eṣa jīvan khalu sampareto
varteta yo 'tyanta-nṛśaṁsitena
dehe mṛte taṁ manujāḥ śapanti
gantā tamo 'ndhaṁ tanu-mānino dhruvam
SYNONYMS
saḥ-he; eṣaḥ-that jealous person; jīvan-while living; khalu-even; samparetaḥ-is dead; varteta-continues to live; yaḥ-anyone who; atyanta-very much; nṛśaṁsitena-by executing cruel activities; dehe-when the body; mṛte-is finished; tam-him; manujāḥ-all human beings; śapanti-condemn; gantā-he will go; tamaḥ andham-to hellish life; tanu-māninaḥ-of a person in the bodily concept of life; dhruvam-without a doubt.
A person who is very cruel is regarded as dead even while living, for while he is living or after his death, everyone condemns him. And after the death of a person in the bodily concept of life, he is undoubtedly transferred to the hell known as Andhatama.
Kaṁsa considered that if he killed his sister, while living he would be condemned by everyone, and after death he would go to the darkest region of hellish life because of his cruelty. It is said that a cruel person like a butcher is advised not to live and not to die. While living, a cruel person creates a hellish condition for his next birth, and therefore he should not live; but he is also advised not to die, because after death he must go to the darkest region of hell. Thus in either circumstance he is condemned. Kaṁsa, therefore, having good sense about the science of the soul's transmigration, deliberately refrained from killing Devakī.
In this verse the words gantā tamo 'ndhaṁ tanu-mānino dhruvam are very important and require extensive understanding. Śrīla Jīva Gosvāmī, in his Vaiṣṇava-toṣaṇī-ṭīkā, says: tatra tanu-māninaḥ pāpina iti dehātma-buddhyaiva pāpābhiniveśo bhavati. One who lives in the bodily concept, thinking, "I am this body," involves himself, by the very nature of this conception, in a life of sinful activities. Anyone living in such a conception is to be considered a candidate for hell.
adānta-gobhir viśatāṁ tamisraṁ
punaḥ punaś carvita-carvaṇānām
[SB 7.5.30]
One who is in a bodily concept of life has no control over sense gratification. Such a person can do anything sinful to eat, drink, be merry and enjoy a life of sense gratification, not knowing of the soul's transmigration from one body to another. Such a person does whatever he likes, whatever he imagines, and therefore, being subject to the laws of nature, he suffers miserably again and again in different material bodies.
yāvat kriyās tāvad idaṁ mano vai
karmātmakaṁ yena śarīra-bandhaḥ
(Bhāg. 5.5.5)
In the bodily concept of life, a person is karmānubandha, or conditioned by karma, and as long as the mind is absorbed in karma, one must accept a material body. Śarīra-bandha, bondage to the material body, is a source of misery (kleśa-da).
na sādhu manye yata ātmano 'yam
asann api kleśada āsa dehaḥ
[SB 5.5.4]
Although the body is temporary, it always gives one trouble in many ways, but human civilization is now unfortunately based on tanu-mānī, the bodily concept of life, by which one thinks, "I belong to this nation," "I belong to this group," "I belong to that group," and so on. Each of us has his own ideas, and we are becoming increasingly involved, individually, socially, communally and nationally, in the complexities of karmānubandha, sinful activities. For the maintenance of the body, men are killing so many other bodies and becoming implicated in karmānubandha. Therefore Śrīla Jīva Gosvāmī says that tanu-mānī, those in the bodily concept of life, are pāpī, sinful persons. For such sinful persons, the ultimate destination is the darkest region of hellish life (gantā tamo 'ndham). In particular, a person who wants to maintain his body by killing animals is most sinful and cannot understand the value of spiritual life. In Bhagavad-gītā (16.19–20) the Lord says:
tān ahaṁ dviṣataḥ krūrān
saṁsāreṣu narādhamān
kṣipāmy ajasram aśubhān
āsurīṣv eva yoniṣu
āsurīṁ yonim āpannā
mūḍhā janmani janmani
mām aprāpyaiva kaunteya
tato yānty adhamāṁ gatim
"Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life. Attaining repeated birth among the species of demoniac life, such persons can never approach Me. Gradually they sink down to the most abominable type of existence." A human being is meant to understand the value of human life, which is a boon obtained after many, many births. Therefore one must free oneself from tanu-mānī, the bodily concept of life, and realize the Supreme Personality of Godhead.
TEXT 23
iti ghoratamād bhāvāt
sannivṛttaḥ svayaṁ prabhuḥ
āste pratīkṣaṁs taj-janma
harer vairānubandha-kṛt
SYNONYMS
iti-thus (thinking in the above-mentioned way); ghora-tamāt bhāvāt-from the most ghastly contemplation of how to kill his sister; sannivṛttaḥ-refrained; svayam-personally deliberating; prabhuḥ-one who was in full knowledge (Kaṁsa); āste-remained; pratīkṣan-awaiting the moment; tat-janma-until the birth of Him; hareḥ-of the Supreme Personality of Godhead, Hari; vaira-anubandha-kṛt-determined to continue such enmity.
Śukadeva Gosvāmī said: Deliberating in this way, Kaṁsa, although determined to continue in enmity toward the Supreme Personality of Godhead, refrained from the vicious killing of his sister. He decided to wait until the Lord was born and then do what was needed.
TEXT 24
āsīnaḥ saṁviśaṁs tiṣṭhan
bhuñjānaḥ paryaṭan mahīm
cintayāno hṛṣīkeśam
apaśyat tanmayaṁ jagat
SYNONYMS
āsīnaḥ-while sitting comfortably in his sitting room or on the throne; saṁviśan-or lying on his bed; tiṣṭhan-or staying anywhere; bhuñjānaḥ-while eating; paryaṭan-while walking or moving; mahīm-on the ground, going hither and thither; cintayānaḥ-always inimically thinking of; hṛṣīkeśam-the Supreme Personality of Godhead, the controller of everything; apaśyat-observed; tat-mayam-consisting of Him (Kṛṣṇa), and nothing more; jagat-the entire world.
While sitting on his throne or in his sitting room, while lying on his bed, or, indeed, while situated anywhere, and while eating, sleeping or walking, Kaṁsa saw only his enemy, the Supreme Lord, Hṛṣīkeśa. In other words, by thinking of his all-pervading enemy, Kaṁsa became unfavorably Kṛṣṇa conscious.
Śrīla Rūpa Gosvāmī has described the finest pattern of devotional service as ānukūlyena kṛṣṇānuśīlanam, or cultivating Kṛṣṇa consciousness favorably. Kaṁsa, of course, was also Kṛṣṇa conscious, but because he regarded Kṛṣṇa as his enemy, even though he was fully absorbed in Kṛṣṇa consciousness, his Kṛṣṇa consciousness was not favorable for his existence. Kṛṣṇa consciousness, favorably cultivated, makes one completely happy, so much so that a Kṛṣṇa conscious person does not consider kaivalya-sukham, or merging into the existence of Kṛṣṇa, to be a great gain. Kaivalyaṁ narakāyate. For a Kṛṣṇa conscious person, even merging into the existence of Kṛṣṇa, or Brahman, as impersonalists aspire to do, is uncomfortable. Kaivalyaṁ narakāyate tridaśa-pūr ākāśa-puṣpāyate. Karmīs hanker to be promoted to the heavenly planets, but a Kṛṣṇa conscious person considers such promotion a will-o'-the-wisp, good for nothing. Durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate. Yogīs try to control their senses and thus become happy, but a Kṛṣṇa conscious person neglects the methods of yoga. He is unconcerned with the greatest of enemies, the senses, which are compared to snakes. For a Kṛṣṇa conscious person who is cultivating Kṛṣṇa consciousness favorably, the happiness conceived by the karmīs, jñānīs and yogīs is treated as less than a fig. Kaṁsa, however, because of cultivating Kṛṣṇa consciousness in a different way-that is, inimically-was uncomfortable in all the affairs of his life; whether sitting, sleeping, walking or eating, he was always in danger. This is the difference between a devotee and a nondevotee. A nondevotee or atheist also cultivates God consciousness-by trying to avoid God in everything. For example, so-called scientists who want to create life by a combination of chemicals regard the external, material elements as supreme. Such scientists do not like the idea that life is part and parcel of the Supreme Lord. As clearly stated in Bhagavad-gītā (mamaivāṁśo jīva-loke jīva-bhūtaḥ), the living entities do not arise from a combination of material elements, such as earth, water, air and fire, but are separated portions of the Supreme Personality of Godhead. If one can understand the position of the living entity as a separated portion of the Supreme Personality of Godhead, by studying the nature of the living entity one can understand the nature of the Supreme Godhead, since the living entity is a fragmental sample of the Godhead. But because atheists are not interested in God consciousness, they try to be happy by cultivating Kṛṣṇa consciousness in various unfavorable ways.
Although Kaṁsa was always absorbed in thoughts of Hari, the Supreme Personality of Godhead, he was not happy. A devotee, however, whether sitting on a throne or beneath a tree, is always happy. Śrīla Rūpa Gosvāmī resigned from office as a government minister to sit beneath a tree, yet he was happy. Tyaktvā tūrṇam aśeṣa-maṇḍalapati-śreṇīṁ sadā tucchavat (Ṣaḍ-gosvāmy-aṣṭaka 4). He did not care for his comfortable position as minister; he was happy even beneath a tree in Vṛndāvana, favorably serving the Supreme Personality of Godhead. This is the difference between a devotee and a nondevotee. For a nondevotee, the world is full of problems, whereas for a devotee the entire world is full of happiness.
viśvaṁ pūrṇa-sukhāyate vidhi-mahendrādiś ca kīṭāyate
yat-kāruṇya-kaṭākṣa-vaibhavavatāṁ taṁ gauram eva stumaḥ
(Caitanya-candrāmṛta 95)
This comfortable position of a devotee can be established by the mercy of Lord Caitanya Mahāprabhu. Yasmin sthito na duḥkhena guruṇāpi vicālyate (Bg. 6.22). Even when a devotee is superficially put into great difficulty, he is never disturbed.
TEXT 25
brahmā bhavaś ca tatraitya
munibhir nāradādibhiḥ
devaiḥ sānucaraiḥ sākaṁ
gīrbhir vṛṣaṇam aiḍayan
SYNONYMS
brahmā-the supreme four-headed demigod; bhavaḥ ca-and Lord Śiva; tatra-there; etya-arriving; munibhiḥ-accompanied by great sages; nārada-ādibhiḥ-by Nārada and others; devaiḥ-and by demigods like Indra, Candra and Varuṇa; sa-anucaraiḥ-with their followers; sākam-all together; gīrbhiḥ-by their transcendental prayers; vṛṣaṇam-the Supreme Personality of Godhead, who can bestow blessings upon everyone; aiḍayan-pleased.
Lord Brahmā and Lord Śiva, accompanied by great sages like Nārada, Devala and Vyāsa and by other demigods like Indra, Candra and Varuṇa, invisibly approached the room of Devakī, where they all joined in offering their respectful obeisances and prayers to please the Supreme Personality of Godhead, who can bestow blessings upon everyone.
Dvau bhūta-sargau loke 'smin daiva āsura eva ca (Padma Purāṇa). There are two classes of men-the daivas and the asuras-and there is a great difference between them. Kaṁsa, being an asura, was always planning how to kill the Supreme Personality of Godhead or His mother, Devakī. Thus he was also Kṛṣṇa conscious. But devotees are Kṛṣṇa conscious favorably (viṣṇu-bhaktaḥ smṛto daivaḥ). Brahmā is so powerful that he is in charge of creating an entire universe, yet he personally came to receive the Supreme Personality of Godhead. Bhava, Lord Śiva, is always jubilant in chanting the holy name of the Lord. And what to speak of Nārada? Nārada-muni, bājāya vīṇā, rādhikā-ramaṇa-nāme. Nārada Muni is always chanting the glories of the Lord, and his engagement is to travel all over the universe and find a devotee or make someone a devotee. Even a hunter was made a devotee by the grace of Nārada. Śrīla Sanātana Gosvāmī, in his Toṣaṇī, says that the word nārada-ādibhiḥ means that Nārada and the demigods were accompanied by other saintly persons, like Sanaka and Sanātana, all of whom came to congratulate or welcome the Supreme Personality of Godhead. Even though Kaṁsa was planning to kill Devakī, he too awaited the arrival of the Supreme Personality of Godhead (pratīkṣaṁs taj janma).
TEXT 26
satya-vrataṁ satya-paraṁ tri-satyaṁ
satyasya yoniṁ nihitaṁ ca satye
satyasya satyam ṛta-satya-netraṁ
satyātmakaṁ tvāṁ śaraṇaṁ prapannāḥ
SYNONYMS
satya-vratam-the Personality of Godhead, who never deviates from His vowThe Lord vows:
yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
(Bg. 4.7).
To honor this vow, the Lord appeared.
; satya-param-who is the Absolute Truth (as stated in the beginning of Śrīmad-Bhāgavatam, satyaṁ paraṁ dhīmahi); tri-satyam-He is always present as the Absolute Truth, before the creation of this cosmic manifestation, during its maintenance, and even after its annihilation; satyasya-of all relative truths, which are emanations from the Absolute Truth, Kṛṣṇa; yonim-t;he cause; nihitam-entered; ca-and; satye-in the factors that create this material world (namely, the five elements-earth, water, fire, air and ether); satyasya-of all that is accepted as the truth; satyam-the Lord is the original truth; ṛta-satya-netram-He is the origin of whatever truth is pleasing (sunetram); satya-ātmakam-everything pertaining to the Lord is truth (sac-cid-ānanda: His body is truth, His knowledge is truth, and His pleasure is truth); tvām-unto you, O Lord; śaraṇam-offering our full surrender; prapannāḥ-we are completely under Your protection.
The demigods prayed: O Lord, You never deviate from Your vow, which is always perfect because whatever You decide is perfectly correct and cannot be stopped by anyone. Being present in the three phases of cosmic manifestation-creation, maintenance and annihilation-You are the Supreme Truth. Indeed, unless one is completely truthful, one cannot achieve Your favor, which therefore cannot be achieved by hypocrites. You are the active principle, the real truth, in all the ingredients of creation, and therefore you are known as antaryāmī, the inner force. You are equal to everyone, and Your instructions apply for everyone, for all time. You are the beginning of all truth. Therefore, offering our obeisances, we surrender unto You. Kindly give us protection.
The demigods or devotees know perfectly well that the Supreme Personality of Godhead is the true substance, whether within this material world or in the spiritual world. Śrīmad-Bhāgavatam begins, therefore, with the words oṁ namo bhagavate vāsudevāya. .. satyaṁ paraṁ dhīmahi. Vāsudeva, Kṛṣṇa, is the paraṁ satyam, the Supreme Truth. The Supreme Truth can be approached or understood by the supreme method, as declared by the Supreme Truth: bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (Bg. 18.55). Bhakti, devotional service, is the only way to understand the Absolute Truth. For protection, therefore, the demigods surrender to the Supreme Truth, not to the relative truth. There are persons who worship various demigods, but the Supreme Truth, Kṛṣṇa, declares in Bhagavad-gītā (7.23), antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām: "Men of small intelligence worship the demigods, and their fruits are limited and temporary." Worship of demigods may be useful for a limited time, but the result is antavat, perishable. This material world is impermanent, the demigods are impermanent, and the benedictions derived from the demigods are also impermanent, whereas the living entity is eternal (nityo nityānāṁ cetanaś cetanānām). Every living entity, therefore, must search for eternal happiness, not temporary happiness. The words satyaṁ paraṁ dhīmahi indicate that one should search for the Absolute Truth, not the relative truth.
While offering prayers to the Supreme Personality of Godhead, Nṛsiṁhadeva, Prahlāda Mahārāja said:
bālasya neha śaraṇaṁ pitarau nṛsiṁha
nārtasya cāgadam udanvati majjato nauḥ
Generally it is understood that the protectors for a child are his parents, but this is not actually the fact. The real protector is the Supreme Personality of Godhead.
taptasya tat-pratividhir ya ihāñjaseṣṭas
tāvad vibho tanu-bhṛtāṁ tvad-upekṣitānām
(Bhāg. 7.9.19)
If neglected by the Supreme Personality of Godhead, a child, despite the presence of his parents, will suffer, and a diseased person, despite all medical help, will die. In this material world, where there is a struggle for existence, men have invented many means for protection, but these are useless if the Supreme Personality of Godhead rejects them. Therefore the demigods purposefully say, satyātmakaṁ tvāṁ śaraṇaṁ prapannāḥ: "Real protection can be obtained from You, O Lord, and therefore we surrender unto You,"
The Lord demands that one surrender unto Him (sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]), and He further says:
sakṛd eva prapanno yas
tavāsmīti ca yācate
abhayaṁ sarvadā tasmai
dadāmy etad vrataṁ mama
"If one surrenders unto Me sincerely, saying, 'My Lord, from this day I am fully surrendered unto You,' I always give him protection. That is My vow." (Rāmāyaṇa, Yuddha-kāṇḍa 18.33) The demigods offered their prayers to the Supreme Personality of Godhead because He had now appeared in the womb of His devotee Devakī to protect all the devotees harassed by Kaṁsa and his lieutenants. Thus the Lord acts as satyavrata. The protection given by the Supreme Personality of Godhead cannot be compared to the protection given by the demigods. It is said that Rāvaṇa was a great devotee of Lord Śiva, but when Lord Rāmacandra went to kill him, Lord Śiva could not give him protection.
Lord Brahmā and Lord Śiva, accompanied by great sages like Nārada and followed by many other demigods, had now invisibly appeared in the house of Kaṁsa. They began to pray for the Supreme Personality of Godhead in select prayers which are very pleasing to the devotees and which award fulfillment of devotional desires. The first words they spoke acclaimed that the Lord is true to His vow. As stated in the Bhagavad-gītā, Kṛṣṇa descends upon this material world just to protect the pious and destroy the impious. That is His vow. The demigods could understand that the Lord had taken His residence within the womb of Devakī to fulfill this vow. They were very glad that the Lord was appearing to fulfill His mission, and they addressed Him as satyaṁ param, or the Supreme Absolute Truth.
Everyone is searching after the truth. That is the philosophical way of life. The demigods give information that the Supreme Absolute Truth is Kṛṣṇa. One who becomes fully Kṛṣṇa conscious can attain the Absolute Truth. Kṛṣṇa is the Absolute Truth. Relative truth is not truth in all the three phases of eternal time. Time is divided into past, present and future. Kṛṣṇa is Truth always, past, present and future. In the material world, everything is being controlled by supreme time, in the course of past, present and future. But before the creation, Kṛṣṇa was existing, and when there is creation, everything is resting in Kṛṣṇa, and when this creation is finished, Kṛṣṇa will remain. Therefore, He is Absolute Truth in all circumstances, If there is any truth within this material world, it emanates from the Supreme Truth, Kṛṣṇa. If there is any opulence within this material world, the cause of the opulence is Kṛṣṇa. If there is any reputation within this material world, the cause of the reputation is Kṛṣṇa. If there is any strength within this material world, the cause of such strength is Kṛṣṇa. If there is any wisdom and education within this material world, the cause of such wisdom and education is Kṛṣṇa. Therefore Kṛṣṇa is the source of all relative truths.
Devotees, therefore, following in the footsteps of Lord Brahmā, pray, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **, worshiping the ādi-puruṣa, the supreme truth, Govinda. Everything, everywhere, is performed in terms of three principles, jñāna-bala-kriyā-knowledge, strength and activity. In every field, if there is not full knowledge, full strength and full activity, an endeavor is never successful. Therefore, if one wants success in everything, one must be backed by these three principles. In the Vedas (Śvetāśvatara Upaniṣad 6.8) there is this statement about the Supreme Personality of Godhead:
na tasya kāryaṁ karaṇaṁ ca vidyate
na tat samaś cābhyadhikaś ca dṛśyate
parāsya śaktir vividhaiva śrūyate
svābhāvikī jñāna-bala-kriyā ca
The Supreme Personality of Godhead does not need to do anything personally, for He has such potencies that anything He wants done will be done perfectly well through the control of material nature (svābhāvikī jñāna-bala-kriyā ca). Similarly, those who are engaged in the service of the Lord are not meant to struggle for existence. The devotees who are fully engaged in spreading the Kṛṣṇa consciousness movement, more than ten thousand men and women all over the world, have no steady or permanent occupation, yet we actually see that they are maintained very opulently. The Lord says in Bhagavad-gītā (9.22):
ananyāś cintayanto māṁ
ye janāḥ paryupāsate
teṣāṁ nityābhiyuktānāṁ
yoga-kṣemaṁ vahāmy aham
"For those who worship Me with devotion, meditating on My transcendental form, I carry to them what they lack and preserve what they have." The devotees have no anxiety over what will happen next, where they will stay or what they will eat, for everything is maintained and supplied by the Supreme Personality of Godhead, who has promised, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: "O son of Kuntī, declare it boldly that My devotee never perishes." (Bg. 9.31) From all angles of vision, therefore, in all circumstances, if one fully surrenders unto the Supreme Personality of Godhead, there is no question of one's struggling for existence. In this connection, the commentary by Śrīpāda Madhvācārya, who quotes from the Tantra-bhāgavata, is very meaningful:
sac-chadba uttamaṁ brūyād
ānandantīti vai vadet
yetijñānaṁ samuddiṣṭaṁ
pūrṇānanda-dṛśis tataḥ
attṛtvāc ca tadā dānāt
satyāttya cocyate vibhuḥ
Explaining the words satyasya yonim, Śrīla Viśvanātha Cakravartī Ṭhākura says that Kṛṣṇa is the avatārī, the origin of all incarnations. All incarnations are the Absolute Truth, yet the Supreme Personality of Godhead Kṛṣṇa is the origin of all incarnations. Dīpārcir eva hi daśāntaram abhyupetya dīpāyate (Brahma-saṁhitā 5.46). There may be many lamps, all equal in power, yet there is a first lamp, a second lamp, a third lamp and so on. Similarly, there are many incarnations, who are compared to lamps, but the first lamp, the original Personality of Godhead, is Kṛṣṇa. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **.
The demigods must offer worship in obedience to the Supreme Personality of Godhead, but one might argue that since the Supreme Godhead was within the womb of Devakī, He was also coming in a material body. Why then should He be worshiped? Why should one make a distinction between an ordinary living entity and the Supreme Personality of Godhead? These questions are answered in the following verses.
TEXT 27
ekāyano 'sau dvi-phalas tri-mūlaś
catū-rasaḥ pañca-vidhaḥ ṣaḍ-ātmā
sapta-tvag aṣṭa-viṭapo navākṣo
daśa-cchadī dvi-khago hy ādi-vṛkṣaḥ
SYNONYMS
eka-ayanaḥ-the body of an ordinary living being is fully dependent on the material elements; asau-that; dvi-phalaḥ-in this body we are subject to material happiness and distress, which result from karma; tri-mūlaḥ-having three roots, the three modes of nature (goodness, passion and ignorance), upon which the body is created; catuḥ-rasaḥ-four rasas, or tastes; pañca-vidhaḥ-consisting of five senses for acquiring knowledge (the eyes, ears, nose, tongue and touch); ṣaṭ-ātmā-six circumstances (lamentation, illusion, old age, death, hunger and thirst); sapta-tvak-having seven coverings (skin, blood, muscle, fat, bone, marrow and semen); aṣṭa-viṭapaḥ-eight branches (the five gross elements-earth, water, fire, air and ether-and also the mind, intelligence and ego); nava-akṣaḥ-nine holes; daśa-chadī-ten kinds of life air, resembling the leaves of a tree; dvi-khagaḥ-two birds (the individual soul and the Supersoul); hi-indeed; ādi-vṛkṣaḥ -this is the original tree or construction of the material body, whether individual or universal.
The body [the total body and the individual body are of the same composition] may figuratively be called "the original tree." From this tree, which fully depends on the ground of material nature, come two kinds of fruit-the enjoyment of happiness and the suffering of distress. The cause of the tree, forming its three roots, is association with the three modes of material nature-goodness, passion and ignorance. The fruits of bodily happiness have four tastes-religiosity, economic development, sense gratification and liberation-which are experienced through five senses for acquiring knowledge in the midst of six circumstances: lamentation, illusion, old age, death, hunger and thirst. The seven layers of bark covering the tree are skin, blood, muscle, fat, bone, marrow and semen, and the eight branches of the tree are the five gross and three subtle elements-earth, water, fire, air, ether, mind, intelligence and false ego. The tree of the body has nine hollows-the eyes, the ears, the nostrils, the mouth, the rectum and the genitals-and ten leaves, the ten airs passing through the body. In this tree of the body there are two birds: one is the individual soul, and the other is the Supersoul.
This material world is composed of five principal elements-earth, water, fire, air and ether-all of which are emanations from Kṛṣṇa. Although materialistic scientists may accept these five primary elements as the cause of the material manifestation, these elements in their gross and subtle states are produced by Kṛṣṇa, whose marginal potency also produces the living entities working within this material world. The Seventh Chapter of Bhagavad-gītā clearly states that the entire cosmic manifestation is a combination of two of Kṛṣṇa's energies-the superior energy and the inferior energy. The living entities are the superior energy, and the inanimate material elements are His inferior energy. In the dormant stage, everything rests in Kṛṣṇa.
Material scientists cannot give such a thorough analysis of the material structure of the body. The analysis of the material scientists concerns itself only with inanimate matter, but this is inadequate because the living entity is completely separate from the material bodily structure. In Bhagavad-gītā (7.5) the Lord says:
apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat
"Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of all the living entities who are struggling with material nature and are sustaining the universe." Although the material elements emanate from the Supreme Personality of Godhead, Kṛṣṇa, they are separated elements and are sustained by the living elements.
As indicated by the word dvi-khagaḥ, the living elements within the body resemble two birds in a tree. Kha means "sky," and ga means "one who flies." Thus the word dvi-khagaḥ refers to birds. In the tree of the body there are two birds, or two living elements, and they are always different. In Bhagavad-gītā (13.3), the Lord says, kṣetra jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata: "O scion of Bharata, you should understand that I am also the knower in all bodies." The kṣetra jña, the owner of the body, is also called the khaga, the living entity. Within the body there are two such kṣetra jñas-the individual soul and the Supersoul. The individual soul is the owner of his individual body, but the Supersoul is present within the bodies of all living entities. Such a thorough analysis and understanding of the bodily structure cannot be obtained anywhere but in the Vedic literature.
When two birds enter a tree, one may foolishly think that the birds become one or merge with the tree, but actually they do not. Rather, each bird keeps its individual identity. Similarly, the individual soul and the Supersoul do not become one, nor do they merge with matter. The living entity lives close to matter, but this does not mean that he merges or mixes with it (asaṅgo hy ayaṁ puruṣaḥ), although material scientists mistakenly see the organic and inorganic, or animate and inanimate, to be mixed.
Vedic knowledge has been kept imprisoned or concealed, but every human being needs to understand it in truth. The modern civilization of ignorance is simply engaged in analyzing the body, and thus people come to the erroneous conclusion that the living force within the body is generated under certain material conditions. People have no information of the soul, but this verse gives the perfect explanation that there are two living forces (dvi-khaga): the individual soul and the Supersoul. The Supersoul is present in every body (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]), whereas the individual soul is situated only in his own body (dehī) and is transmigrating from one body to another.
TEXT 28
tvam eka evāsya sataḥ prasūtis
tvaṁ sannidhānaṁ tvam anugrahaś ca
tvan-māyayā saṁvṛta-cetasas tvāṁ
paśyanti nānā na vipaścito ye
SYNONYMS
tvam-You (O Lord); ekaḥ-being one without a second, You are everything; eva-indeed; asya sataḥ-of this cosmic manifestation now visible; prasūtiḥ-the original source; tvam-Your Lordship; sannidhānam-the conservation of all such energy when everything is annihilated; tvam-Your Lordship; anugrahaḥ ca-and the maintainer; tvat-māyayā-by Your illusory, external energy; saṁvṛta-cetasaḥ-those whose intelligence is covered by such illusory energy; tvām-unto You; paśyanti-observe; nānā-many varieties; na-not; vipaścitaḥ-learned scholars or devotees; ye-who are.
The efficient cause of this material world, manifested with its many varieties as the original tree, is You, O Lord. You are also the maintainer of this material world, and after annihilation You are the one in whom everything is conserved. Those who are covered by Your external energy cannot see You behind this manifestation, but theirs is not the vision of learned devotees.
Various demigods, beginning from Lord Brahmā, Lord Śiva and even Viṣṇu, are supposed to be the creator, maintainer and annihilator of this material world, but actually they are not. The fact is that everything is the Supreme Personality of Godhead, manifested in varieties of energy. Ekam evādvitīyaṁ brahma. There is no second existence. Those who are truly vipaścit, learned, are those who have reached the platform of understanding and observing the Supreme Personality of Godhead in any condition of life. premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Brahma-saṁhitā 5.38). Learned devotees accept even conditions of distress as representing the presence of the Supreme Lord. When a devotee is in distress, he sees that the Lord has appeared as distress just to relieve or purify the devotee from the contamination of the material world. While one is within this material world, one is in various conditions, and therefore a devotee sees a condition of distress as but another feature of the Lord. Tat te'nukampāṁ susamīkṣamāṇaḥ (Bhāg. 10.14.8). A devotee, therefore, regards distress as a great favor of the Lord because he understands that he is being cleansed of contamination. Teṣām ahaṁ samuddhartā mṛtyu-saṁsāra-sāgarāt (Bg. 12.7). The appearance of distress is a negative process intended to give the devotee relief from this material world, which is called mṛtyu-saṁsāra, or the constant repetition of birth and death. To save a surrendered soul from repeated birth and death, the Lord purifies him of contamination by offering him a little distress. This cannot be understood by a nondevotee, but a devotee can see this because he is vipaścit, or learned. A nondevotee, therefore, is perturbed in distress, but a devotee welcomes distress as another feature of the Lord. Sarvaṁ khalv idaṁ brahma. A devotee can actually see that there is only the Supreme Personality of Godhead and no second entity. Ekam evādvitīyam. There is only the Lord, who presents Himself in different energies.
Persons who are not in real knowledge think that Brahmā is the creator, Viṣṇu the maintainer and Śiva the annihilator and that the different demigods are intended to fulfill diverse purposes. Thus they create diverse purposes and worship various demigods to have these purposes fulfilled (kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ [Bg. 7.20]). A devotee, however, knows that these various demigods are but different parts of the Supreme Personality of Godhead and that these parts need not be worshiped. As the Lord says in Bhagavad-gītā (9.23):
ye 'py anya-devatā bhaktā
yajante śraddhayānvitāḥ
te 'pi mām eva kaunteya
yajanty avidhi-pūrvakam
"Whatever a man may sacrifice to other gods, O son of Kuntī, is really meant for Me alone, but it is offered without true understanding." There is no need to worship the demigods, for this is avidhi, not in order. Simply by surrendering oneself at the lotus feet of Kṛṣṇa, one can completely discharge one's duties; there is no need to worship various deities or demigods. These various divinities are observed by the mūḍhas, fools, who are bewildered by the three modes of material nature (tribhir guṇamayair bhāvair ebhiḥ sarvam idaṁ jagat). Such fools cannot understand that the real source of everything is the Supreme Personality of Godhead (mohitaṁ nābhijānāti mām ebhyaḥ param avyayam). Not being disturbed by the Lord's various features, one should concentrate upon and worship the Supreme Lord (mām ekaṁ śaraṇaṁ vraja). This should be the guiding principle of one's life.
TEXT 29
bibharṣi rūpāṇy avabodha ātmā
kṣemāya lokasya carācarasya
sattvopapannāni sukhāvahāni
satām abhadrāṇi muhuḥ khalānām
SYNONYMS
bibharṣi-You accept; rūpāṇi-varieties of forms, such as Matsya, Kūrma, Varāha, Rāma and Nṛsiṁha; avabodhaḥ ātmā-in spite of having different incarnations, You remain the Supreme, full of knowledge; kṣemāya-for the benefit of everyone, and especially the devotees; lokasya-of all living entities; cara-acarasya-moving and nonmoving; sattva-upapannāni-all such incarnations are transcendental (śuddha-sattva); sukha-avahāni-full of transcendental bliss; satām-of the devotees; abhadrāṇi-all inauspiciousness or annihilation; muhuḥ-again and again; khalānām-of the nondevotees.
O Lord, You are always in full knowledge, and to bring all good fortune to all living entities, You appear in different incarnations, all of them transcendental to the material creation. When You appear in these incarnations, You are pleasing to the pious and religious devotees, but for nondevotees You are the annihilator.
This verse explains why the Supreme Personality of Godhead appears as an incarnation again and again. The incarnations of the Supreme Personality of Godhead all function differently, but their main purpose is paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]-to protect the devotees and annihilate the miscreants. Yet even though the duṣkṛtīs, or miscreants, are annihilated, this is ultimately good for them.
TEXT 30
tvayy ambujākṣākhila-sattva-dhāmni
samādhināveśita-cetasaike
tvat-pāda-potena mahat-kṛtena
kurvanti govatsa-padaṁ bhavābdhim
SYNONYMS
tvayi-in You; ambuja-akṣa-O lotus-eyed Lord; akhila-sattva-dhāmni-who are the original cause of all existence, from whom everything emanates and in whom all potencies reside; samādhinā-by constant meditation and complete absorption (in thoughts of You, the Supreme Personality of Godhead); āveśita-fully absorbed, fully engaged; cetasā-but by such a mentality; eke-the one process of always thinking of Your lotus feet; tvat-pāda-potena-by boarding such a boat as Your lotus feet; mahat-kṛtena-by that action which is considered the most powerful original existence or which is executed by mahājanas; kurvanti-they make; govatsa-padam-like the hoofprint of a calf; bhava-abdhim-the great ocean of nescience.
O lotus-eyed Lord, by concentrating one's meditation on Your lotus feet, which are the reservoir of all existence, and by accepting those lotus feet as the boat by which to cross the ocean of nescience, one follows in the footsteps of mahājanas [great saints, sages and devotees]. By this simple process, one can cross the ocean of nescience as easily as one steps over the hoofprint of a calf.
The true mission in life is to cross the ocean of nescience, of repeated birth and death. Those in the darkness of ignorance, however, do not know this mission. Instead, being carried away by the waves of material nature (prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]), they are undergoing the tribulations of mṛtyu-saṁsāra-vartmani, repeated birth and death. But persons who have achieved knowledge by the association of devotees follow the mahājanas (mahat-kṛtena). Such a person always concentrates his mind upon the lotus feet of the Lord and executes one or more of the nine varieties of devotional service (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam [SB 7.5.23]). Simply by this process, one can cross the insurmountable ocean of nescience.
Devotional service is powerful in any form. Śrī-viṣṇoḥ śravaṇe parīkṣid abhavad vaiyāsakiḥ kīrtane (Bhakti-rasāmṛta-sindhu 1.2.265). According to this verse, Mahārāja Parīkṣit became liberated by fully concentrating his mind on hearing the Lord's holy name, attributes and pastimes. Similarly, Śukadeva Gosvāmī simply glorified the Lord, and by speaking on the subject matters of Kṛṣṇa that constitute the entire Śrīmad-Bhāgavatam, he too was liberated. One may also be liberated simply by sakhya, friendly behavior with the Lord. Such is the power of devotional service, as we learn from the examples set by the Lord's many pure devotees.
svayambhūr nāradaḥ śambhuḥ
kumāraḥ kapilo manuḥ
prahlādo janako bhīṣmo
balir vaiyāsakir vayam
[SB 6.3.20]
We have to follow in the footsteps of such devotees, for by this one easy process one can cross the great ocean of nescience just as one might cross a small hole created by the hoof of a calf.
Here the Lord is described as ambujākṣa, or lotus-eyed. By seeing the eyes of the Lord, which are compared to lotus flowers, one becomes so satisfied that one does not want to turn his eyes to anything else. Simply by seeing the transcendental form of the Lord, a devotee is at once fully absorbed in the Lord in his heart. This absorption is called samādhi. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (Bhāg. 12.13.1). A yogī is fully absorbed in thoughts of the Supreme Personality of Godhead, for he has no other business than to think of the Lord always within the heart. It is also said:
samāśritā ye pada-pallava-plavaṁ
mahat-padaṁ puṇya-yaśo murāreḥ
bhavāmbudhir vatsa-padaṁ paraṁ padaṁ
padaṁ padaṁ yad vipadāṁ na teṣām
"For one who has accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Murāri, the enemy of the demon Mura, the ocean of the material world is like the water contained in a calf's hoofprint. His goal is paraṁ padam, or Vaikuṇṭha, the place where there are no material miseries, not the place where there is danger at every step." (Bhāg. 10.14.58) This process is recommended here by authorities like Lord Brahmā and Lord Śiva (svayambhūr nāradaḥ śambhuḥ [SB 6.3.20]), and therefore we must take to this process in order to transcend nescience. This is very easy, but we must follow in the footsteps of great personalities, and then success will be possible.
In regard to the word mahat-kṛtena, it is also significant that the process shown by great devotees is not only for them but also for others. If things are made easy, this affords facility for the person who has made them easy and also for others who follow the same principles. The process recommended in this verse for crossing the ocean of nescience is easy not only for the devotee but also for common persons who follow the devotee (mahājano yena gataḥ sa panthāḥ).
TEXT 31
svayaṁ samuttīrya sudustaraṁ dyuman
bhavārṇavaṁ bhīmam adabhra-sauhṛdāḥ
bhavat-padāmbhoruha-nāvam atra te
nidhāya yātāḥ sad-anugraho bhavān
SYNONYMS
svayam-personally; samuttīrya-perfectly crossing; su-dustaram-which is very difficult to cross; dyuman-O Lord, who appear exactly like the sun, illuminating the darkness of this world of ignorance; bhava-arṇavam-the ocean of nescience; bhīmam-which is extremely fierce; adabhra-sauhṛdāḥ-devotees who are incessantly friendly to the fallen souls; bhavat-pada-ambhoruha-Your lotus feet; nāvam-the boat for crossing; atra-in this world; te-they (the Vaiṣṇavas); nidhāya-leaving behind; yātāḥ-on to the ultimate destination, Vaikuṇṭha; sat-anugrahaḥ-who are always kind and merciful to the devotees; bhavān-You.
O Lord, who resemble the shining sun, You are always ready to fulfill the desire of Your devotee, and therefore You are known as a desire tree [vāñchā-kalpataru]. When ācāryas completely take shelter under Your lotus feet in order to cross the fierce ocean of nescience, they leave behind on earth the method by which they cross, and because You are very merciful to Your other devotees, You accept this method to help them.
This statement reveals how the merciful ācāryas and the merciful Supreme Personality of Godhead together help the serious devotee who wants to return home, back to Godhead. Śrī Caitanya Mahāprabhu, in His teachings to Rūpa Gosvāmī, said:
brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja
(Cc. Madhya 19.151)
One can achieve the seed of bhakti-latā, devotional service, by the mercy of guru and Kṛṣṇa. The duty of the guru is to find the means, according to the time, the circumstances and the candidate, by which one can be induced to render devotional service, which Kṛṣṇa accepts from a candidate who wants to be successful in going back home, back to Godhead. After wandering throughout the universe, a fortunate person within this material world seeks shelter of such a guru, or ācārya, who trains the devotee in the suitable ways to render service according to the circumstances so that the Supreme Personality of Godhead will accept the service. This makes it easier for the candidate to reach the ultimate destination. The ācārya's duty, therefore, is to find the means by which devotees may render service according to references from śāstra. Rūpa Gosvāmī, for example, in order to help subsequent devotees, published such devotional books as Bhakti-rasāmṛta-sindhu. Thus it is the duty of the ācārya to publish books that will help future candidates take up the method of service and become eligible to return home, back to Godhead, by the mercy of the Lord. In our Kṛṣṇa consciousness movement, this same path is being prescribed and followed. Thus the devotees have been advised to refrain from four sinful activities-illicit sex, intoxication, meat-eating and gambling-and to chant sixteen rounds a day. These are bona fide instructions. Because in the Western countries constant chanting is not possible, one should not artificially imitate Haridāsa Ṭhākura, but should follow this method. Kṛṣṇa will accept a devotee who strictly follows the regulative principles and the method prescribed in the various books and literatures published by the authorities. The ācārya gives the suitable method for crossing the ocean of nescience by accepting the boat of the Lord's lotus feet, and if this method is strictly followed, the followers will ultimately reach the destination, by the grace of the Lord. This method is called ācārya-sampradāya. It is therefore said, sampradāya-vihīnā ye mantrās te niṣphalā matāḥ (Padma Purāṇa). The ācārya-sampradāya is strictly bona fide. Therefore one must accept the ācārya-sampradāya; otherwise one's endeavor will be futile. Śrīla Narottama dāsa Ṭhākura therefore sings:
tāṅdera caraṇa sevi bhakta sane vāsa
janame janame haya, ei abhilāṣa
One must worship the lotus feet of the ācārya and live within the society of devotees. Then one's endeavor to cross over nescience will surely be successful.
TEXT 32
ye 'nye 'ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ
SYNONYMS
ye anye-anyone, or all others; aravinda-akṣa-O lotus-eyed one; vimukta-māninaḥ-falsely considering themselves free from the bondage of material contamination; tvayi-unto You; asta-bhāvāt-speculating in various ways but not knowing or desiring more information of Your lotus feet; aviśuddha-buddhayaḥ-whose intelligence is still not purified and who do not know the goal of life; āruhya-even though achieving; kṛcchreṇa-by undergoing severe austerities, penances and hard labor; param padam-the highest position (according to their imagination and speculation); tataḥ-from that position; patanti-they fall; adhaḥ-down into material existence again; anādṛta-neglecting devotion to; yuṣmat-Your; aṅghrayaḥ-lotus feet.
[Someone may say that aside from devotees, who always seek shelter at the Lord's lotus feet, there are those who are not devotees but who have accepted different processes for attaining salvation. What happens to them? In answer to this question, Lord Brahmā and the other demigods said:] O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for Your lotus feet.
Aside from devotees, there are many others, nondevotees, known as karmīs, jñānīs or yogīs, philanthropists, altruists, politicians, impersonalists and voidists. There are many varieties of nondevotees who have their respective ways of liberation, but simply because they do not know the shelter of the Lord's lotus feet, although they falsely think that they have been liberated and elevated to the highest position, they fall down. As clearly stated by the Lord Himself in Bhagavad-gītā (9.3):
aśraddadhānāḥ puruṣā
dharmasyāsya parantapa
aprāpya māṁ nivartante
mṛtyu-saṁsāra-vartmani
"Those who are not faithful on the path of devotional service cannot attain Me, O conqueror of foes, but return to birth and death in this material world." It doesn't matter whether one is a karmī, jñānī, yogī, philanthropist, politician or whatever; if one has no love for the lotus feet of the Lord, one falls down. That is the verdict given by Lord brahma in this verse.
There are persons who advocate accepting any process and who say that whatever process one accepts will lead to the same goal, but that is refuted in this verse, where such persons are referred to as vimukta-māninaḥ, signifying that although they think they have attained the highest perfection, in fact they have not. In the present day, big, big politicians all over the world think that by scheming they can occupy the highest political post, that of president or prime minister, but we actually see that even in this life such big prime ministers, presidents and other politicians, because of being nondevotees, fall down (patanty adhaḥ). To become president or prime minister is not easy; one must work very hard (āruhya kṛcchreṇa) to achieve the post. And even though one may reach his goal, at any moment one may be kicked down by material nature. In human society there have been many instances in which great, exalted politicians have fallen from government and become lost in historical oblivion. The cause of this is aviśuddha-buddhayaḥ: their intelligence is impure. The śāstra says, na te viduḥ svārtha-gatiṁ hi viṣṇum (Bhāg. 7.5.31). One achieves the perfection of life by becoming a devotee of Viṣṇu, but people do not know this. Therefore, as stated in Bhagavad-gītā (12.5), kleśo 'dhikataras teṣām avyaktāsakta-cetasām. Persons who do not ultimately accept the Supreme Personality of Godhead and take to devotional service, but who instead are attached to impersonalism and voidism, must undergo great labor to achieve their goals.
śreyaḥ-sṛtiṁ bhaktim udasya te vibho
kliśyanti ye kevala-bodha-labdhaye
(Bhāg. 10.14.4)
To achieve understanding, such persons work very hard and undergo severe austerities, but their hard labor and austerities themselves are their only achievement, for they do not actually achieve the real goal of life.
Dhruva Mahārāja at first wanted to achieve the greatest material kingdom and greater material possessions than his father, but when he was actually favored by the Lord, who appeared before him to give him the benediction he desired, Dhruva Mahārāja refused it, saying, svāmin kṛtārtho'smi varaṁ na yāce: "Now I am fully satisfied. I do not want any material benediction." (Hari-bhakti-sudhodaya 7.28) This is the perfection of life. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ (Bg. 6.22). If one achieves the shelter of the Lord's lotus feet, one is fully satisfied and does not need to ask for any material benediction.
At night, no one can see a lotus, for lotuses blossom only during the daytime. Therefore the word aravindākṣa is significant. One who is not captivated by the lotus eyes or transcendental form of the Supreme Lord is in darkness, exactly like one who cannot see a lotus. One who has not come to the point of seeing the lotus eyes and transcendental form of Śyāmasundara is a failure. premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs. 5.38]. Those who are attached to the Supreme Personality of Godhead in love always see the Lord's lotus eyes and lotus feet, whereas others cannot see the Lord's beauty and are therefore classified as anādṛta-yuṣmad-aṅghrayaḥ, or neglectful of the Lord's personal form. Those who neglect the Lord's form are surely failures on every path in life, but if one develops even a little love for the Supreme Personality of Godhead, one is liberated without difficulty (svalpam apy asya dharmasya trāyate mahato bhayāt). Therefore the Supreme Personality of Godhead recommends in Bhagavad-gītā (9.34), man-manā bhava mad-bhakto mad-yājī māṁ namaskuru: "Simply think of Me, become My devotee, worship Me and offer some slight homage to Me." Simply by this process, one is guaranteed to return home, back to Godhead, and thus attain the highest perfection. The Lord further affirms in Bhagavad-gītā (18.54–55):
brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām
bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram
"One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me. One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God."
TEXT 33
tathā na te mādhava tāvakāḥ kvacid
bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ
tvayābhiguptā vicaranti nirbhayā
vināyakānīkapa-mūrdhasu prabho
SYNONYMS
tathā-like them (the nondevotees); na-not; te-they (the devotees); mādhava-O Lord, husband of the goddess of fortune; tāvakāḥ-the followers of the devotional path, the devotees; kvacit-in any circumstances; bhraśyanti-fall down; mārgāt-from the path of devotional service; tvayi-unto You; baddha-sauhṛdāḥ-because of being fully attached to Your lotus feet; tvayā-by You; abhiguptāḥ-always protected from all dangers; vicaranti-they move; nirbhayāḥ-without fear; vināyaka-anīkapa-the enemies who maintain paraphernalia to oppose the bhakti cult; mūrdhasu-on their heads; prabho-O Lord.
O Mādhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if devotees completely in love with You sometimes fall from the path of devotion, they do not fall like nondevotees, for You still protect them. Thus they fearlessly traverse the heads of their opponents and continue to progress in devotional service.
Devotees generally do not fall down, but if circumstantially they do, the Lord, because of their strong attachment to Him, gives them protection in all circumstances. Thus even if devotees fall down, they are still strong enough to traverse the heads of their enemies. We have actually seen that our Kṛṣṇa consciousness movement has many opponents, such as the "deprogrammers," who instituted a strong legal case against the devotees. We thought that this case would take a long time to settle, but because the devotees were protected by the Supreme Personality of Godhead, we unexpectedly won the case in one day. Thus a case that was expected to continue for years was settled in a day because of the protection of the Supreme Personality of Godhead, who has promised in Bhagavad-gītā (9.31), kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: "O son of Kuntī, declare it boldly that My devotee never perishes." In history there are many instances of devotees like Citraketu, Indradyumna and Mahārāja Bharata who circumstantially fell down but were still protected. Mahārāja Bharata, for example, because of his attachment to a deer, thought of the deer at the time of death, and therefore in his next life he became a deer (yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram [Bg. 8.6]). Because of protection by the Supreme Personality of Godhead, however, the deer remembered his relationship with the Lord and next took birth in a good brahminical family and performed devotional service (śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate). Similarly, Citraketu fell down and became a demon, Vṛtrāsura, but he too was protected. Thus even if one falls down from the path of bhakti-yoga, one is ultimately saved. If a devotee is strongly situated in devotional service, the Supreme Personality of Godhead has promised to protect him (kaunteya pratijānīhi na me bhaktaḥ praṇaśyati). But even if a devotee circumstantially falls down, he is protected by Mādhava.
The word Mādhava is significant. Mā, mother Lakṣmī, the mother of all opulences, is always with the Supreme Personality of Godhead, and if a devotee is in touch with the Supreme Personality of Godhead, all the opulences of the Lord are ready to help him.
yatra yogeśvaraḥ kṛṣṇo
yatra pārtho dhanur-dharaḥ
tatra śrīr vijayo bhūtir
dhruvā nītir matir mama
(Bg. 18.78)
Wherever there is the Supreme Personality of Godhead, Kṛṣṇa, and His devotee Arjuna, Pārtha, there is victory, opulence, extraordinary power and morality. The opulences of a devotee are not a result of karma-kāṇḍa-vicāra. A devotee is always protected by all of the Supreme Lord's opulences, of which no one can deprive him (teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham [Bg. 9.22]). Thus a devotee cannot be defeated by any opponents. A devotee, therefore, should not deviate knowingly from the path of devotion. The adherent devotee is assured all protection from the Supreme Personality of Godhead.
TEXT 34
sattvaṁ viśuddhaṁ śrayate bhavān sthitau
śarīriṇāṁ śreya-upāyanaṁ vapuḥ
veda-kriyā-yoga-tapaḥ-samādhibhis
tavārhaṇaṁ yena janaḥ samīhate
SYNONYMS
sattvam-existence; viśuddham-transcendental, beyond the three modes of material nature; śrayate-accepts; bhavān-Your Lordship; sthitau-during the maintenance of this material world; śarīriṇām-of all living entities; śreyaḥ-of supreme auspiciousness; upāyanam-for the benefit; vapuḥ-a transcendental form or body; veda-kriyā-by ritualistic ceremonies according to the directions of the Vedas; yoga-by practice of devotion; tapaḥ-by austerities; samādhibhiḥ-by becoming absorbed in transcendental existence; tava-Your; arhaṇam-worship; yena-by such activities; janaḥ-human society; samīhate-offers (its obligation unto You).
O Lord, during the time of maintenance You manifest several incarnations, all with transcendental bodies, beyond the material modes of nature. When You appear in this way, You bestow all good fortune upon the living entities by teaching them to perform Vedic activities such as ritualistic ceremonies, mystic yoga, austerities, penances, and ultimately samādhi, ecstatic absorption in thoughts of You. Thus You are worshiped by the Vedic principles.
As stated in Bhagavad-gītā (18.3), yajña-dāna-tapaḥ-karma na tyājyam: the Vedic ritualistic ceremonies, charity, austerity and all such prescribed duties are never to be given up. Yajño dānaṁ tapaś caiva pāvanāni manīṣiṇām (18.5): even one who is very much advanced in spiritual realization must still execute the Vedic principles. Even in the lowest stage, the karmīs are advised to work for the sake of the Lord.
yajñārthāt karmaṇo 'nyatra
loko 'yaṁ karma-bandhanaḥ
"Work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to this material world." (Bg. 3.9) The words yajñārthāt karmaṇaḥ indicate that while performing all kinds of duties, one should remember that these duties should be performed to satisfy the Supreme Lord (sva-karmaṇā tam abhyarcya). According to Vedic principles, there must be divisions of human society (cātur-varṇyaṁ mayā sṛṣṭam [Bg. 4.13]). There should be brāhmaṇas, kṣatriyas, vaiśyas and śūdras, and everyone should learn to worship the Supreme Personality of Godhead (tam abhyarcya). This is real human society, and without this system we are left with animal society.
The modern activities of human society are described in Śrīmad-Bhāgavatam as the activities of go-khara, cows and asses (sa eva go-kharaḥ [SB 10.84.13]). Everyone is acting in a bodily concept of life involving society, friendship and love for the improvement of economic and political conditions, and thus all activities are enacted in ignorance. The Supreme Personality therefore comes to teach us how to act according to the Vedic principles. In this age of Kali, the Supreme Personality of Godhead appeared as Śrī Caitanya Mahāprabhu and preached that in this age the Vedic activities cannot be systematically performed because people are so fallen. He gave this recommendation from the śāstras:
harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]
"In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way." The Kṛṣṇa consciousness movement is therefore teaching people all over the world how to chant the Hare Kṛṣṇa mantra, and this has proved very much effective in all places at all times. The Supreme Personality of Godhead appears in order to teach us Vedic principles intended for understanding Him (vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]). We should always know that when Kṛṣṇa and Lord Caitanya appeared, They appeared in śuddha-sattva bodies. One should not mistake the body of Kṛṣṇa or Caitanya Mahāprabhu to be a material body like ours, for Kṛṣṇa and Caitanya Mahāprabhu appeared as needed for the benefit of the entire human society. Out of causeless mercy, the Lord appears in different ages in His original śuddha-sattva transcendental body to elevate human society to the spiritual platform upon which they can truly benefit. Unfortunately, modern politicians and other leaders stress the bodily comforts of life (yasyātma-buddhiḥ kuṇape tri-dhātuke [SB 10.84.13]) and concentrate on the activities of this ism and that ism, which they describe in different kinds of flowery language. Essentially such activities are the activities of animals (sa eva go-kharaḥ [SB 10.84.13]). We should learn how to act from Bhagavad-gītā, which explains everything for human understanding. Thus we can become happy even in this age of Kali.
TEXT 35
sattvaṁ na ced dhātar idaṁ nijaṁ bhaved
vijñānam ajñāna-bhidāpamārjanam
guṇa-prakāśair anumīyate bhavān
prakāśate yasya ca yena vā guṇaḥ
SYNONYMS
sattvam-śuddha-sattva, transcendental; na-not; cet-if; dhātaḥ-O reservoir of all energies, cause of all causes; idam-this; nijam-personal, spiritual; bhavet-could have been; vijñānam-transcendental knowledge; ajñāna-bhidā-which drives away the ignorance of the material modes; apamārjanam-completely vanquished; guṇa-prakāśaiḥ-by the awakening of such transcendental knowledge; anumīyate-becomes manifested; bhavān-Your Lordship; prakāśate-exhibit; yasya-whose; ca-and; yena-by which; vā-either; guṇaḥ-quality or intelligence.
O Lord, cause of all causes, if Your transcendental body were not beyond the modes of material nature, one could not understand the difference between matter and transcendence. Only by Your presence can one understand the transcendental nature of Your Lordship, who are the controller of material nature. Your transcendental nature is very difficult to understand unless one is influenced by the presence of Your transcendental form.
It is said, traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. Unless one is situated in transcendence, one cannot understand the transcendental nature of the Lord. As stated in Śrīmad-Bhāgavatam (10.14.29):
athāpi te deva padāmbuja-dvaya-
prasāda-leśānugṛhīta eva hi
jānāti tattvaṁ bhagavan-mahimno
na cānya eko 'pi ciraṁ vicinvan
Only by the mercy of the Supreme Personality of Godhead can one understand Him. Those who are in the modes of material nature, although speculating for thousands of years, cannot understand Him. The Lord has innumerable forms (rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan [Bs. 5.39]), and unless these forms, such as Lord Rāmacandra, Nṛsiṁhadeva, Kṛṣṇa and Balarāma, were transcendental, how could they be worshiped by devotees since time immemorial? Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (Bg. 18.55). Devotees who awaken their transcendental nature in the presence of the Lord and who follow the rules and regulations of devotional service can understand Lord Kṛṣṇa, Lord Rāmacandra and other incarnations, who are not of this material world but who come from the spiritual world for the benefit of people in general. If one does not take to this process, one imagines or manufactures some form of God according to material qualities and can never awaken a real understanding of the Supreme Personality of Godhead. The words bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ signify that unless one worships the Lord according to the regulative devotional principles, one cannot awaken the transcendental nature. Deity worship, even in the absence of the Supreme Personality of Godhead, awakens the transcendental nature of the devotee, who thus becomes increasingly attached to the Lord's lotus feet.
The appearance of Kṛṣṇa is the answer to all imaginative iconography of the Supreme Personality of Godhead. Everyone imagines the form of the Supreme Personality of Godhead according to his mode of material nature. In the Brahma-saṁhitā it is said that the Lord is the oldest person. Therefore a section of religionists imagine that God must be very old, and therefore they depict a form of the Lord like a very old man. But in the same Brahma-saṁhitā, that is contradicted; although He is the oldest of all living entities, He has His eternal form as a fresh youth. The exact words used in this connection in the Śrīmad-Bhāgavatam are vijñānam ajñāna-bhidāpamārjanam. Vijñāna means transcendental knowledge of the Supreme Personality; vijñāna is also experienced knowledge. Transcendental knowledge has to be accepted by the descending process of disciplic succession as Brahmā presents the knowledge of Kṛṣṇa in the Brahma-saṁhitā. Brahma-saṁhitā is vijñāna as realized by Brahmā's transcendental experience, and in that way he presented the form and the pastimes of Kṛṣṇa in the transcendental abode. Ajñāna-bhidā means "that which can match all kinds of speculation." In ignorance, people are imagining the form of the Lord; sometimes He has no form and sometimes He has form, according to their different imaginations. But the presentation of Kṛṣṇa in the Brahma-saṁhitā is vijñāna-scientific, experienced knowledge given by Lord Brahmā and accepted by Lord Caitanya. There is no doubt about it. Śrī Kṛṣṇa's form, Śrī Kṛṣṇa's flute, Kṛṣṇa's color-everything is reality. Here it is said that this vijñānam is always defeating all kinds of speculative knowledge. "Therefore," the demigods prayed, "without Your appearing as Kṛṣṇa, as You are, neither ajñāna-bhidā (the nescience of speculative knowledge) nor vijñānam would be realized. Ajñāna-bhidāpamārjanam-by Your appearance the speculative knowledge of ignorance will be vanquished, and the real, experienced knowledge of authorities like Lord Brahmā will be established. Men influenced by the three modes of material nature imagine their own God according to the modes of material nature. In this way God is presented in various ways, but Your appearance will establish what the real form of God is."
The highest blunder committed by the impersonalist is to think that when the incarnation of God comes, He accepts a form of matter in the mode of goodness. Actually the form of Kṛṣṇa or Nārāyaṇa is transcendental to any material idea. Even the greatest impersonalist, Śaṅkarācārya, has admitted, nārāyaṇaḥ paro 'vyaktāt: the material creation is caused by the avyakta, the impersonal manifestation of matter or the nonphenomenal total reservoir of matter, and Kṛṣṇa is transcendental to that material conception. This is expressed in the Śrīmad-Bhāgavatam as śuddha-sattva, or transcendental. The Lord does not belong to the material mode of goodness, for He is above the position of material goodness. He belongs to the transcendental, eternal status of bliss and knowledge.
"Dear Lord," the demigods prayed, "when You appear in Your different incarnations, You take different names and forms according to different situations. Lord Kṛṣṇa is Your name because You are all-attractive; You are called Śyāmasundara because of Your transcendental beauty. Śyāma means blackish, yet they say that You are more beautiful than thousands of cupids. Kandarpa-koṭi-kamanīya. Although You appear in a color which is compared to that of a blackish cloud, You are the transcendental Absolute, and therefore Your beauty is many, many times more attractive than the delicate body of Cupid. Sometimes You are called Giridhārī because You lifted the hill known as Govardhana. You are sometimes called Nanda-nandana or Vāsudeva or Devakī-nandana because You appear as the son of Mahārāja Nanda or Devakī or Vasudeva. Impersonalists think that Your many names or forms are according to a particular type of work and quality because they accept You from the position of a material observer.
"Our dear Lord, the way of understanding is not to study Your absolute nature, form and activities by mental speculation. One must engage himself in devotional service; then one can understand Your absolute nature and Your transcendental form, name and quality. Actually, only a person who has a little taste for the service of Your lotus feet can understand Your transcendental nature or form and quality. Others may go on speculating for millions of years, but it is not possible for them to understand even a single part of Your actual position." In other words, the Supreme Personality of Godhead, Kṛṣṇa, cannot be understood by the nondevotees because there is a curtain of yogamāyā which covers Kṛṣṇa's actual features. As confirmed in the Bhagavad-gītā (7.25), nāhaṁ prakāśaḥ sarvasya. The Lord says, "I am not exposed to anyone and everyone." When Kṛṣṇa came, He was actually present on the battlefield of Kurukṣetra, and everyone saw Him. But not everyone could understand that He was the Supreme Personality of Godhead. Still, everyone who died in His presence attained complete liberation from material bondage and was transferred to the spiritual world.
Because foolish mūḍhas do not awaken their spiritual nature, they do not understand Kṛṣṇa or Rāma (avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]). Even big academic scholars, not considering the endeavors of the ācāryas who have recommended devotional service in many elaborate commentaries and notes, think that Kṛṣṇa is fictitious. This is due to a lack of transcendental knowledge and a failure to awaken Kṛṣṇa consciousness. One should have the common sense to ask why, if Kṛṣṇa or Rāma were fictitious, stalwart scholars like Śrīdhara Svāmī, Rūpa Gosvāmī, Sanātana Gosvāmī, Vīrarāghava, Vijayadhvaja, Vallabhācārya and many other recognized ācāryas would have spent so much time to write about Kṛṣṇa in notes and commentaries on Śrīmad-Bhāgavatam.
TEXT 36
na nāma-rūpe guṇa-janma-karmabhir
nirūpitavye tava tasya sākṣiṇaḥ
mano-vacobhyām anumeya-vartmano
deva kriyāyāṁ pratiyanty athāpi hi
SYNONYMS
na-not; nāma-rūpe-the name and form; guṇa-with attributes; janma-appearance; karmabhiḥ-activities or pastimes; nirūpitavye-are not able to be ascertained; tava-Your; tasya-of Him; sākṣiṇaḥ-who is the direct observer; manaḥ-of the mind; vacobhyām-words; anumeya-hypothesis; vartmanaḥ-the path; deva-O Lord; kriyāyām-in devotional activities; pratiyanti-they realize; atha api-still; hi-indeed (You can be realized by the devotees).
O Lord, Your transcendental name and form are not ascertained by those who merely speculate on the path of imagination. Your name, form and attributes can be ascertained only through devotional service.
As stated in the Padma Purāṇa:
ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ
[BRS. ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ
"No one can understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṇa through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him." (Bhakti-rasāmṛta-sindhu 1.2.234)1.2.234]
"One cannot understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṇa through one's materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him." Since Kṛṣṇa and His transcendental name, form and activities are all of a transcendental nature, ordinary persons or those who are only slightly advanced cannot understand them. Even big scholars who are nondevotees think that Kṛṣṇa is fictitious. Yet although so-called scholars and commentators do not believe that Kṛṣṇa was factually a historical person whose presence on the Battlefield of Kurukṣetra is recorded in the history of Mahābhārata, they feel compelled to write commentaries on Bhagavad-gītā and other historical records. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ: Kṛṣṇa's transcendental name, form, attributes and activities can be revealed only when one engages in His service in full consciousness. This confirms Kṛṣṇa's own words in Bhagavad-gītā (18.55):
bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram
"One can understand the Supreme Personality of Godhead as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God." Only by sevonmukha, by engaging oneself in the Lord's service, can one realize the name, form and qualities of the Supreme Personality of Godhead.
"O Lord," the demigods say, "the impersonalists, who are nondevotees, cannot understand that Your name is identical with Your form." Since the Lord is absolute, there is no difference between His name and His actual form. In the material world there is a difference between form and name. The mango fruit is different from the name of the mango. One cannot taste the mango fruit simply by chanting, "Mango, mango, mango." But the devotee who knows that there is no difference between the name and the form of the Lord chants Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, and realizes that he is always in Kṛṣṇa's company.
For persons who are not very advanced in absolute knowledge of the Supreme, Lord Kṛṣṇa exhibits His transcendental pastimes. They can simply think of the pastimes of the Lord and get the full benefit. Since there is no difference between the transcendental name and form of the Lord, there is no difference between the transcendental pastimes and the form of the Lord. For those who are less intelligent (like women, laborers or the mercantile class), the great sage Vyāsadeva wrote Mahābhārata. In the Mahābhārata, Kṛṣṇa is present in His different activities. Mahābhārata is history, and simply by studying, hearing, and memorizing the transcendental activities of Kṛṣṇa, the less intelligent can also gradually rise to the standard of pure devotees.
The pure devotees, who are always absorbed in the thought of the transcendental lotus feet of Kṛṣṇa and who are always engaged in devotional service in full Kṛṣṇa consciousness, are never to be considered to be in the material world. Śrīla Rūpa Gosvāmī has explained that those who are always engaged in Kṛṣṇa consciousness by body, mind and activities are to be considered liberated even within this body. This is also confirmed in the Bhagavad-gītā: those who are engaged in the devotional service of the Lord have already transcended the material position.
Kṛṣṇa appears in order to give a chance to both the devotees and the nondevotees for realization of the ultimate goal of life. The devotees get the direct chance to see Him and worship Him. Those who are not on that platform get the chance to become acquainted with His activities and thus become elevated to the same position.
The Brahma-saṁhitā (5.38) says:
premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Although Kṛṣṇa's transcendental form is presented as black, devotees who are in love with the Supreme Personality of Godhead appreciate the Lord as Śyāmasundara, having a very beautiful blackish form. The Lord's form is so beautiful that the Brahma-saṁhitā (5.30) also states:
veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ
barhāvataṁsam asitāmbuda-sundarāṅgam
kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"I worship Govinda, the primeval Lord, who plays on His transcendental flute. His eyes are like lotus flowers, He is decorated with peacock plumes, and His bodily color resembles the color of a fresh black cloud, although His bodily features are more beautiful than millions of Cupids." This beauty of the Supreme Lord can be seen by devotees who are in love with Him, devotees whose eyes are anointed with love of Godhead (premāñjana-cchurita-bhakti-vilocanena [Bs. 5.38]).
The Lord is also known as Giridhārī or Girivara-dhārī. Because Kṛṣṇa, for the sake of His devotees, lifted Govardhana Hill, the devotees appreciate the Lord's inconceivable strength; but nondevotees, in spite of directly perceiving the Lord's inconceivable strength and power, regard the Lord's activities as fictitious. This is the difference between a devotee and a nondevotee. Nondevotees cannot give any nomenclature for the Supreme Personality of Godhead, yet the Lord is known as Śyāmasundara and Giridhārī. Similarly, the Lord is known as Devakī-nandana and Yaśodā-nandana because He accepted the role of son for mother Devakī and mother Yaśodā, and He is known as Gopāla because He enjoyed the sport of maintaining the cows and calves. Therefore, although He has no mundane name, He is addressed by devotees as Devakī-nandana, Yaśodā-nandana, Gopāla and Śyāmasundara. These are all transcendental names that only devotees can appreciate and nondevotees cannot.
The history of Kṛṣṇa the person has been openly seen by everyone, yet only those who are in love with the Supreme Personality of Godhead can appreciate this history, whereas nondevotees, who have not developed their loving qualities, think that the activities, form and attributes of the Supreme Personality of Godhead are fictitious. Therefore this verse explains, na nāma-rūpe guṇa janma-karmabhir nirūpitavye tava tasya sākṣiṇaḥ. In this connection, Śrīla Viśvanātha Cakravartī Ṭhākura has given the example that persons suffering from jaundice cannot taste the sweetness of sugar candy, although everyone knows that sugar candy is sweet. Similarly, because of the material disease, nondevotees cannot understand the transcendental name, form, attributes and activities of the Supreme Personality of Godhead, although they actually see the Lord's activities, either through authority or through history. The Purāṇas are old, authentic histories, but nondevotees cannot understand them, especially Śrīmad-Bhāgavatam, which is the essence of Vedic knowledge. Nondevotees cannot understand even the preliminary study of transcendental knowledge, Bhagavad-gītā. They simply speculate and present commentaries with absurd distortions. In conclusion, unless one elevates himself to the transcendental platform by practicing bhakti-yoga, one cannot understand the Supreme Personality of Godhead or His name, form, attributes or activities. But if by chance, by the association of devotees, one can actually understand the Lord and His features, one immediately becomes a liberated person. As the Lord says in Bhagavad-gītā (4.9):
janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna
"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna."
Śrīla Rūpa Gosvāmī has therefore said that by affection and love for the Supreme Personality of Godhead, devotees can express their mind to Him with their words. Others, however, cannot do this, as confirmed in Bhagavad-gītā (bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]).
TEXT 37
śṛṇvan gṛṇan saṁsmarayaṁś ca cintayan
nāmāni rūpāṇi ca maṅgalāni te
kriyāsu yas tvac-caraṇāravindayor
āviṣṭa-cetā na bhavāya kalpate
SYNONYMS
śṛṇvan-constantly hearing about the Lord (śravaṇaṁ kīrtanaṁ viṣṇoḥ); gṛṇan-chanting or reciting (the holy name of the Lord and His activities); saṁsmarayan-remembering (constantly thinking of the Lord's lotus feet and His form); ca-and; cintayan-contemplating (the transcendental activities of the Lord); nāmāni-His transcendental names; rūpāṇi-His transcendental forms; ca-also; maṅgalāni-which are all transcendental and therefore auspicious; te-of Your Lordship; kriyāsu-in being engaged in the devotional service; yaḥ-he who; tvat-caraṇa-aravindayoḥ-at Your lotus feet; āviṣṭa-cetāḥ-the devotee who is completely absorbed (in such activities); na-not; bhavāya-for the material platform; kalpate-is fit.
Even while engaged in various activities, devotees whose minds are completely absorbed at Your lotus feet, and who constantly hear, chant, contemplate and cause others to remember Your transcendental names and forms, are always on the transcendental platform, and thus they can understand the Supreme Personality of Godhead.
How bhakti-yoga can be practiced is explained in this verse. Śrīla Rūpa Gosvāmī has said that anyone who has dedicated his life to the service of the Lord (īhā yasya harer dāsye) by his activities, his mind and his words (karmaṇā manasā girā) may stay in any condition of life (nikhilāsv apy avasthāsu) and yet is no longer actually conditioned but is liberated (jīvan-muktaḥ sa ucyate). Even though such a devotee is in a material body, he has nothing to do with this body, for he is transcendentally situated. Nārāyaṇa-parāḥ sarve na kutaścana bibhyati: because a devotee is engaged in transcendental activities, he is not afraid of being materially embodied. (Bhāg. 6.17.28) Illustrating this liberated position, Śrī Caitanya Mahāprabhu prayed, mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi: "All I want is Your causeless devotional service in My life, birth after birth." (Śikṣāṣṭaka 4) Even if a devotee, by the supreme will of the Lord, takes birth in this material world, he continues his devotional service. When King Bharata made a mistake and in his next life became a deer, his devotional service did not stop, although some slight chastisement was given to him because of his negligence. Nārada Muni says that even if one falls from the platform of devotional service, he is not lost, whereas nondevotees are lost entirely because they are not engaged in service. Bhagavad-gītā (9.14) therefore recommends that one always engage at least in chanting the Hare Kṛṣṇa mahā-mantra:
satataṁ kīrtayanto māṁ
yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsate
"Always chanting My glories, endeavoring with great determination, bowing down before Me, the great souls perpetually worship Me with devotion."
One should not give up the process of devotional service, which is performed in nine different ways (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam, etc. [SB 7.5.23]). The most important process is hearing (śravaṇam) from the guru, sādhu and śāstra-the spiritual master, the saintly ācāryas and the Vedic literature. Sādhu-śāstra-guru-vākya, cittete kariyā aikya. We should not hear the commentaries and explanations of nondevotees, for this is strictly forbidden by Śrīla Sanātana Gosvāmī, who quotes from the Padma Purāṇa:
avaiṣṇava-mukhodgīrṇaṁ
pūtaṁ hari-kathāmṛtam
śravaṇaṁ naiva kartavyaṁ
sarpocchiṣṭaṁ yathā payaḥ
We should strictly follow this injunction and never try to hear from Māyāvādīs, impersonalists, voidists, politicians or so-called scholars. Strictly avoiding such inauspicious association, we should simply hear from pure devotees. Śrīla Rūpa Gosvāmī therefore recommends, śrī-guru-padāśrayaḥ: one must seek shelter at the lotus feet of a pure devotee who can be one's guru. Caitanya Mahāprabhu advises that a guru is one who strictly follows the instructions of Bhagavad-gītā: yare dekha, tare kaha, 'kṛṣṇa'-upadeśa (Cc. Madhya 7.128). A juggler, a magician or one who speaks nonsense as an academic career is not a guru. Rather, a guru is one who presents Bhagavad-gītā, Kṛṣṇa's instructions, as it is. Śravaṇa is very important; one must hear from the Vaiṣṇava sādhu, guru and śāstra.
The word kriyāsu, meaning "by manual labor" or "by work," is important in this verse. One should engage in practical service to the Lord. In our Kṛṣṇa consciousness movement, all our activities are concentrated upon distributing Kṛṣṇa literature. This is very important. One may approach any person and induce him to read Kṛṣṇa literature so that in the future he also may become a devotee. Such activities are recommended in this verse. Kriyāsu yas tvac-caraṇāravindayoḥ. Such activities will always remind the devotees of the Lord's lotus feet. By fully concentrating on distributing books for Kṛṣṇa, one is fully absorbed in Kṛṣṇa. This is samādhi.
TEXT 38
diṣṭyā hare 'syā bhavataḥ pado bhuvo
bhāro 'panītas tava janmaneśituḥ
diṣṭyāṅkitāṁ tvat-padakaiḥ suśobhanair
drakṣyāma gāṁ dyāṁ ca tavānukampitām
SYNONYMS
diṣṭyā-by fortune; hare-O Lord; asyāḥ-of this (world); bhavataḥ-of Your Lordship; padaḥ-of the place; bhuvaḥ-on this earth; bhāraḥ-the burden created by the demons; apanītaḥ-now removed; tava-of Your Lordship; janmanā-by appearance as an incarnation; īśituḥ-You, the controller of everything; diṣṭyā-and by fortune; aṅkitām-marked; tvat-padakaiḥ-by Your lotus feet; su-śobhanaiḥ-which are transcendentally decorated with the marks of conchshell, disc, lotus and club; drakṣyāma-we shall surely observe; gām-upon this earth; dyām ca-in heaven also; tava anukampitām-due to Your causeless mercy upon us.
O Lord, we are fortunate because the heavy burden of the demons upon this earth is immediately removed by Your appearance. Indeed, we are certainly fortunate, for we shall be able to see upon this earth and in the heavenly planets the marks of lotus, conchshell, club and disc that adorn Your lotus feet.
The soles of the Lord's lotus feet are marked with śaṅkha-cakra-gadā-padma-conchshell, disc, club and lotus-and also by a flag and a thunderbolt. When Kṛṣṇa walks on this earth or in the heavenly planets, these marks are visible wherever He goes. Vṛndāvana-dhāma is a transcendental place because of Kṛṣṇa's walking on this land frequently. The inhabitants of Vṛndāvana were fortunate to see these marks here and there. When Akrūra went to Vṛndāvana to take Kṛṣṇa and Balarāma away to the festival arranged by Kaṁsa, upon seeing the marks of the Lord's lotus feet on the ground of Vṛndāvana, he fell down and began to groan. These marks are visible to devotees who receive the causeless mercy of the Supreme Personality of Godhead (tavānukampitām). The demigods were jubilant not only because the appearance of the Supreme Lord would do away with the burdensome demons, but also because they would be able to see upon the ground the transcendental marks from the soles of the Lord's lotus feet. The gopīs always thought of the Lord's lotus feet when He was walking in the pasturing grounds, and, as described in the previous verse, simply by thinking of the Lord's lotus feet, the gopīs were fully absorbed in transcendence (āviṣṭa-cetā na bhavāya kalpate). Like the gopīs, one who is always absorbed in thought of the Lord is beyond the material platform and will not remain in this material world. It is our duty, therefore, always to hear, chant and think about the Lord's lotus feet, as actually done by Vaiṣṇavas who have decided to live in Vṛndāvana always and think of the Lord's lotus feet twenty-four hours a day.
TEXT 39
na te 'bhavasyeśa bhavasya kāraṇaṁ
vinā vinodaṁ bata tarkayāmahe
bhavo nirodhaḥ sthitir apy avidyayā
kṛtā yatas tvayy abhayāśrayātmani
SYNONYMS
na-not; te-of Your Lordship; abhavasya-of whom there is no birth, death or maintenance as for an ordinary being; īśa-O Supreme Lord; bhavasya-of Your appearance, Your birth; kāraṇam-the cause; vinā-without; vinodam-the pastimes (despite what is said, You are not forced to come to this world by any cause); bata-however; tarkayāmahe-we cannot argue (but must simply understand that these are Your pastimes); bhavaḥ-birth; nirodhaḥ-death; sthitiḥ-maintenance; api-also; avidyayā-by the external, illusory energy; kṛtāḥ-done; yataḥ-because; tvayi-unto You; abhaya-āśraya-O fearless shelter of all; ātmani-of the ordinary living entity.
O Supreme Lord, You are not an ordinary living entity appearing in this material world as a result of fruitive activities. Therefore Your appearance or birth in this world has no other cause than Your pleasure potency. Similarly, the living entities, who are part of You, have no cause for miseries like birth, death and old age, except when these living entities are conducted by Your external energy.
As stated in Bhagavad-gītā (15.7), mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ: the living entities are parts and parcels of the Supreme Lord, and thus they are qualitatively one with the Lord. We can understand that when the Supreme Lord appears or disappears as an incarnation, there is no other cause than His pleasure potency. We cannot force the Supreme Personality of Godhead to appear. As He says in Bhagavad-gītā (4.7):
yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself." When there is a need to diminish a burden created by the demons, the Supreme Godhead can do it in many ways because He has multifarious energies. There is no need for Him to come as an incarnation, since He is not forced to do anything like ordinary living entities. The living entities come to this material world in the spirit of enjoyment, but because they want to enjoy without Kṛṣṇa (kṛṣṇa-bahirmukha haiyā bhoja-vāñchā kare), they suffer birth, death, old age and disease under the control of the illusory energy. When the Supreme Personality of Godhead appears, however, no such causes are involved; His descent is an act of His pleasure potency. We should always remember this distinction between the Lord and the ordinary living entity and not uselessly argue that the Lord cannot come. There are philosophers who do not believe in the Lord's incarnation and who ask, "Why should the Supreme Lord come?" But the answer is, "Why should He not come? Why should He be controlled by the desire of the living entity?" The Lord is free to do whatever He likes. Therefore this verse says, vinā vinodaṁ bata tarkayāmahe. It is only for His pleasure that He comes although He does not need to come.
When the living entities come to this world for material enjoyment, they are entangled in karma and karma-phala by the Lord's illusory energy. But if one seeks shelter at the Lord's lotus feet, one is again situated in his original, liberated state. As stated here, kṛtā yatas tvayy abhayāśrayātmani: one who seeks shelter at the lotus feet of the Lord is always fearless. Because we are dependent on the Supreme Personality of Godhead, we should give up the idea that without Kṛṣṇa we can enjoy freedom in this material world. This idea is the reason we have become entangled. Now it is our duty to seek shelter again at the Lord's lotus feet. This shelter is described as abhaya, or fearless. Since Kṛṣṇa is not subject to birth, death, old age or disease, and since we are part and parcel of Kṛṣṇa, we also are not subject to birth, death, old age and disease, but we have become subject to these illusory problems because of our forgetfulness of Kṛṣṇa and our position as His eternal servants (jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa' [Cc. Madhya 20.108]). Therefore, if we practice devotional service by always thinking of the Lord, always glorifying Him and always chanting about Him, as described in text 37 (śṛṇvan gṛṇan saṁsmarayaṁś ca cintayan), we will be reinstated in our original, constitutional position and thus be saved. The demigods, therefore, encouraged Devakī not to fear Kaṁsa, but to think of the Supreme Personality of Godhead, who was already within her womb.
TEXT 40
matsyāśva-kacchapa-nṛsiṁha-varāha-haṁsa-
rājanya-vipra-vibudheṣu kṛtāvatāraḥ
tvaṁ pāsi nas tri-bhuvanaṁ ca yathādhuneśa
bhāraṁ bhuvo hara yadūttama vandanaṁ te
SYNONYMS
matsya-the fish incarnation; aśva-the horse incarnation; kacchapa-the tortoise incarnation; nṛsiṁha-the Narasiṁha incarnation; varāha-the Varāha incarnation; haṁsa-the swan incarnation; rājanya-incarnations as Lord Rāmacandra and other kṣatriyas; vipra-incarnations as brāhmaṇas like Vāmanadeva; vibudheṣu-among the demigods; kṛta-avatāraḥ-appeared as incarnations; tvam-Your Lordship; pāsi-please save; naḥ-us; tri-bhuvanam ca-and the three worlds; yathā-as well as; adhunā-now; īśa-O Supreme Lord; bhāram-burden; bhuvaḥ-of the earth; hara-please diminish; yadu-uttama-O Lord Kṛṣṇa, best of the Yadus; vandanam te-we offer our prayers unto You.
O supreme controller, Your Lordship previously accepted incarnations as a fish, a horse, a tortoise, Narasiṁhadeva, a boar, a swan, Lord Rāmacandra, Paraśurāma and, among the demigods, Vāmanadeva, to protect the entire world by Your mercy. Now please protect us again by Your mercy by diminishing the disturbances in this world. O Kṛṣṇa, best of the Yadus, we respectfully offer our obeisances unto You.
In every incarnation, the Supreme Personality of Godhead has a particular mission to execute, and this was true in His appearance as the son of Devakī in the family of the Yadus. Thus all the demigods offered their prayers to the Lord, bowing down before Him, and requested the Lord to do the needful. We cannot order the Supreme Personality of Godhead to do anything for us. We can simply offer Him our obeisances, as advised in Bhagavad-gītā (man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]), and pray to Him for annihilation of dangers.
TEXT 41
diṣṭyāmba te kukṣi-gataḥ paraḥ pumān
aṁśena sākṣād bhagavān bhavāya naḥ
mābhūd bhayaṁ bhoja-pater mumūrṣor
goptā yadūnāṁ bhavitā tavātmajaḥ
SYNONYMS
diṣṭyā-by fortune; amba-O mother; te-your; kukṣi-gataḥ-in the womb; paraḥ-the Supreme; pumān-Personality of Godhead; aṁśena-with all His energies, His parts and parcels; sākṣāt-directly; bhagavān-the Supreme Personality of Godhead; bhavāya-for the auspiciousness; naḥ-of all of us; mā abhūt-never be; bhayam-fearful; bhoja-pateḥ-from Kaṁsa, King of the Bhoja dynasty; mumūrṣoḥ-who has decided to be killed by the Lord; goptā-the protector; yadūnām-of the Yadu dynasty; bhavitā-will become; tava ātmajaḥ-your son.
O mother Devakī, by your good fortune and ours, the Supreme Personality of Godhead Himself, with all His plenary portions, such as Baladeva, is now within your womb. Therefore you need not fear Kaṁsa, who has decided to be killed by the Lord. Your eternal son, Kṛṣṇa, will be the protector of the entire Yadu dynasty.
The words paraḥ pumān aṁśena signify that Kṛṣṇa is the original Supreme Personality of Godhead. This is the verdict of the śāstra (kṛṣṇas tu bhagavān svayam). Thus the demigods assured Devakī, "Your son is the Supreme Personality of Godhead, and He is appearing with Baladeva, His plenary portion. He will give you all protection and kill Kaṁsa, who has decided to continue his enmity toward the Lord and thus be killed by Him."
TEXT 42
śrī-śuka uvāca
ity abhiṣṭūya puruṣaṁ
yad-rūpam anidaṁ yathā
brahmeśānau purodhāya
devāḥ pratiyayur divam
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-in this way; abhiṣṭūya-offering prayers; puruṣam-unto the Supreme Personality; yat-rūpam-whose form; anidam-transcendental; yathā-as; brahma-Lord Brahmā; īśānau-and Lord Śiva; purodhāya-keeping them in front; devāḥ-all the demigods; pratiyayuḥ-returned; divam-to their heavenly homes.
After thus offering prayers to the Supreme Personality of Godhead, Lord Viṣṇu, the Transcendence, all the demigods, with Lord Brahmā and Lord Śiva before them, returned to their homes in the heavenly planets.
It is said:
adyāpiha caitanya ei saba līlā kare
yāṅ'ra bhāgye thāke, se dekhaye nirantare
(Caitanya-bhāgavata, Madhya 23.513)
The incarnations of the Supreme Personality of Godhead appear continuously, like the waves of a river or an ocean. There is no limit to the Lord's incarnations, but they can be perceived only by devotees who are fortunate. The devatās, the demigods, fortunately understood the incarnation of the Supreme Personality of Godhead, and thus they offered their prayers. Then Lord Śiva and Lord Brahmā led the demigods in returning to their homes.
The word kukṣi-gataḥ, meaning "within the womb of Devakī," has been discussed by Śrī Jīva Gosvāmī in his Krama-sandarbha commentary. Since it was said at first that Kṛṣṇa was present within the heart of Vasudeva and was transferred to the heart of Devakī, Śrī Jīva Gosvāmī writes, how is it that Kṛṣṇa was now in the womb? He replies that there is no contradiction. From the heart the Lord can go to the womb, or from the womb He can go to the heart. Indeed, He can go or stay anywhere. As confirmed in the Brahma-saṁhitā (5.35), aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. The Lord can stay wherever He likes. Devakī, therefore, in accordance with the desire of her former life, now had the opportunity to seek the benediction of having the Supreme Personality of Godhead as her son, Devakī-nandana.
Thus end the Bhaktivedanta purports of the Tenth Canto, Second Chapter, of the Śrīmad-Bhāgavatam, entitled "Prayers by the Demigods for Lord Kṛṣṇa in the Womb."
Chapter Three
The Birth of Lord Kṛṣṇa
As described in this chapter, the Supreme Personality of Godhead, Kṛṣṇa, Hari in His original form, appeared as Viṣṇu so that His father and mother could understand that their son was the Supreme Personality of Godhead. Because they were afraid of Kaṁsa, when the Lord appeared as an ordinary child they took Him to Gokula, the home of Nanda Mahārāja.
Mother Devakī, being fully transcendental, sac-cid-ānanda, does not belong to this material world. Thus the Supreme Personality of Godhead appeared with four hands, as if born from her womb. Upon seeing the Lord in that Viṣṇu form, Vasudeva was struck with wonder, and in transcendental happiness he and Devakī mentally gave ten thousand cows in charity to the brāhmaṇas. Vasudeva then offered prayers to the Lord, addressing Him as the Supreme Person, Parabrahman, the Supersoul, who is beyond duality and who is internally and externally all-pervading. The Lord, the cause of all causes, is beyond material existence, although He is the creator of this material world. When He enters this world as Paramātmā, He is all-pervading (aṇḍāntara-stha-paramāṇu-cayāntara-stham), yet He is transcendentally situated. For the creation, maintenance and annihilation of this material world, the Lord appears as the guṇa-avatāras-Brahmā, Viṣṇu and Maheśvara. Thus Vasudeva offered prayers full of meaning to the Supreme Personality of Godhead. Devakī followed her husband by offering prayers describing the transcendental nature of the Lord. Fearing Kaṁsa and desiring that the Lord not be understood by atheistic and materialistic nondevotees, she prayed that the Lord withdraw His transcendental four-armed form and appear like an ordinary child with two hands.
The Lord reminded Vasudeva and Devakī of two other incarnations in which He had appeared as their son. He had appeared as Pṛśnigarbha and Vāmanadeva, and now this was the third time He was appearing as the son of Devakī to fulfill their desire. The Lord then decided to leave the residence of Vasudeva and Devakī, in the prison house of Kaṁsa, and at this very time, Yogamāyā took birth as the daughter of Yaśodā. By the arrangement of Yogamāyā, Vasudeva was able to leave the prison house and save the child from the hands of Kaṁsa. When Vasudeva brought Kṛṣṇa to the house of Nanda Mahārāja, he saw that by Yogamāyā's arrangement, Yaśodā, as well as everyone else, was deeply asleep. Thus he exchanged the babies, taking Yogamāyā from Yaśodā's lap and placing Kṛṣṇa there instead. Then Vasudeva returned to his own place, having taken Yogamāyā as his daughter. He placed Yogamāyā on Devakī's bed and prepared to be a prisoner as before. In Gokula, Yaśodā could not understand whether she had given birth to a male or a female child.
TEXTS 1–5
śrī-śuka uvāca
atha sarva-guṇopetaḥ
kālaḥ parama-śobhanaḥ
yarhy evājana-janmarkṣaṁ
śāntarkṣa-graha-tārakam
diśaḥ prasedur gaganaṁ
nirmaloḍu-gaṇodayam
mahī maṅgala-bhūyiṣṭha-
pura-grāma-vrajākarā
nadyaḥ prasanna-salilā
hradā jalaruha-śriyaḥ
dvijāli-kula-sannāda-
stavakā vana-rājayaḥ
vavau vāyuḥ sukha-sparśaḥ
puṇya-gandhavahaḥ śuciḥ
agnayaś ca dvijātīnāṁ
śāntās tatra samindhata
manāṁsy āsan prasannāni
sādhūnām asura-druhām
jāyamāne 'jane tasmin
nedur dundubhayaḥ samam
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; atha-on the occasion of the Lord's appearance; sarva-all around; guṇa-upetaḥ-endowed with material attributes or facilities; kālaḥ-a favorable time; parama-śobhanaḥ-all-auspicious and very favorable from all points of view; yarhi-when; eva-certainly; ajana janma-ṛkṣam-the constellation of stars known as Rohiṇī; śānta-ṛkṣa-none of the constellations were fierce (all of them were peaceful); graha-tārakam-and the planets and stars like Aśvinī; diśaḥ-all directions; praseduḥ-appeared very auspicious and peaceful; gaganam-all of outer space or the sky; nirmala-uḍu-gaṇa-udayam-in which all the auspicious stars were visible (in the upper strata of the universe); mahī-the earth; maṅgala-bhūyiṣṭha-pura-grāma-vraja-ākarāḥ-whose many cities, towns, pasturing grounds and mines became auspicious and very neat and clean; nadyaḥ-the rivers; prasanna-salilāḥ-the waters became clear; hradāḥ-the lakes or large reservoirs of water; jalaruha-śriyaḥ-appeared very beautiful because of blooming lotuses all around; dvija-ali-kula-sannāda-stavakāḥ-the birds, especially the cuckoos, and swarms of bees began to chant in sweet voices, as if praying to the Supreme Personality of Godhead; vana-rājayaḥ-the green trees and plants were also very pleasing to see; vavau-blew; vāyuḥ-the breeze; sukha-sparśaḥ-very pleasing to the touch; puṇya-gandha-vahaḥ-which was full of fragrance; śuciḥ-without pollution by dust; agnayaḥ ca-and the fires (at the places of sacrifice); dvijātīnām-of the brāhmaṇas; śāntāḥ-undisturbed, steady, calm and quiet; tatra-there; samindhata-blazed; manāṁsi-the minds of the brāhmaṇas (who because of Kaṁsa had always been afraid); āsan-became; prasannāni-fully satisfied and free from disturbances; sādhūnām-of the brāhmaṇas, who were all Vaiṣṇava devotees; asura-druhām-who had been oppressed by Kaṁsa and other demons disturbing the discharge of religious rituals; jāyamāne-because of the appearance or birth; ajane-of Lord Viṣṇu, who is always unborn; tasmin-in that situation; neduḥ-resounded; dundubhayaḥ-kettledrums; samam-simultaneously (from the upper planets).
Thereafter, at the auspicious time for the appearance of the Lord, the entire universe was surcharged with all the qualities of goodness, beauty and peace. The constellation Rohiṇī appeared, as did stars like Aśvinī. The sun, the moon and the other stars and planets were very peaceful. All directions appeared extremely pleasing, and the beautiful stars twinkled in the cloudless sky. Decorated with towns, villages, mines and pasturing grounds, the earth seemed all-auspicious. The rivers flowed with clear water, and the lakes and vast reservoirs, full of lilies and lotuses, were extraordinarily beautiful. In the trees and green plants, full of flowers and leaves, pleasing to the eyes, birds like cuckoos and swarms of bees began chanting with sweet voices for the sake of the demigods. A pure breeze began to blow, pleasing the sense of touch and bearing the aroma of flowers, and when the brāhmaṇas engaging in ritualistic ceremonies ignited their fires according to Vedic principles, the fires burned steadily, undisturbed by the breeze. Thus when the birthless Lord Viṣṇu, the Supreme Personality of Godhead, was about to appear, the saints and brāhmaṇas, who had always been disturbed by demons like Kaṁsa and his men, felt peace within the core of their hearts, and kettledrums simultaneously vibrated from the upper planetary system.
As stated in the Bhagavad-gītā, the Lord says that His appearance, birth, and activities are all transcendental and that one who factually understands them is immediately eligible to be transferred to the spiritual world. The Lord's appearance or birth is not like that of an ordinary man, who is forced to accept a material body according to his past deeds. The Lord's appearance is explained in the previous chapter: He appears out of His own sweet pleasure.
When the time was mature for the appearance of the Lord, the constellations became very auspicious. The astrological influence of the constellation known as Rohiṇī was also predominant because this constellation is considered very auspicious. Rohiṇī is under the direct supervision of Brahmā, who is born of Viṣṇu, and it appears at the birth of Lord Viṣṇu, who in fact is birthless. According to the astrological conclusion, besides the proper situation of the stars, there are auspicious and inauspicious moments due to the different situations of the different planetary systems. At the time of Kṛṣṇa's birth, the planetary systems were automatically adjusted so that everything became auspicious.
At that time, in all directions, east, west, south, north, everywhere, there was an atmosphere of peace and prosperity. Auspicious stars were visible in the sky, and on the surface in all towns and villages or pasturing grounds and within the mind of everyone there were signs of good fortune. The rivers were flowing full of water, and the lakes were beautifully decorated with lotus flowers. The forests were full with beautiful birds and peacocks. All the birds within the forests began to sing with sweet voices, and the peacocks began to dance with their consorts. The wind blew very pleasantly, carrying the aroma of different flowers, and the sensation of bodily touch was very pleasing. At home, the brāhmaṇas, who were accustomed to offer sacrifices in the fire, found their homes very pleasant for offerings. Because of disturbances created by the demoniac kings, the sacrificial fire had been almost stopped in the houses of brāhmaṇas, but now they could find the opportunity to start the fire peacefully. Being forbidden to offer sacrifices, the brāhmaṇas were very distressed in mind, intelligence and activities. But just on the point of Kṛṣṇa's appearance, automatically their minds became full of joy because they could hear loud vibrations in the sky of transcendental sounds proclaiming the appearance of the Supreme Personality of Godhead.
On the occasion of Lord Kṛṣṇa's birth, seasonal changes took place throughout the entire universe. Kṛṣṇa was born during the month of September, yet it appeared like springtime. The atmosphere, however, was very cool, although not chilly, and the rivers and reservoirs appeared just as they would in śarat, the fall. Lotuses and lilies blossom during the day, but although Kṛṣṇa appeared at twelve o'clock midnight, the lilies and lotuses were in bloom, and thus the wind blowing at that time was full of fragrance. Because of Kaṁsa's disturbances, the Vedic ritualistic ceremonies had almost stopped. The brāhmaṇas and saintly persons could not execute the Vedic rituals with peaceful minds. But now the brāhmaṇas were very pleased to perform their daily ritualistic ceremonies undisturbed. The business of the asuras is to disturb the suras, the devotees and brāhmaṇas, but at the time of Kṛṣṇa's appearance these devotees and brāhmaṇas were undisturbed.
TEXT 6
jaguḥ kinnara-gandharvās
tuṣṭuvuḥ siddha-cāraṇāḥ
vidyādharyaś ca nanṛtur
apsarobhiḥ samaṁ mudā
SYNONYMS
jaguḥ-recited auspicious songs; kinnara-gandharvāḥ-the Kinnaras and Gandharvas, inhabitants of various planets in the heavenly planetary system; tuṣṭuvuḥ-offered their respective prayers; siddha-cāraṇāḥ-the Siddhas and Cāraṇas, other inhabitants of the heavenly planets; vidyādharyaḥ ca-and the Vidyādharīs, another group of inhabitants of the heavenly planets; nanṛtuḥ-danced in transcendental bliss; apsarobhiḥ-the Apsarās, beautiful dancers in the heavenly kingdom; samam-along with; mudā-in great jubilation.
The Kinnaras and Gandharvas began to sing auspicious songs, the Siddhas and Cāraṇas offered auspicious prayers, and the Vidyādharīs, along with the Apsarās, began to dance in jubilation.
TEXTS 7–8
mumucur munayo devāḥ
sumanāṁsi mudānvitāḥ
mandaṁ mandaṁ jaladharā
jagarjur anusāgaram
niśīthe tama-udbhūte
jāyamāne janārdane
devakyāṁ deva-rūpiṇyāṁ
viṣṇuḥ sarva-guhā-śayaḥ
āvirāsīd yathā prācyāṁ
diśīndur iva puṣkalaḥ
SYNONYMS
mumucuḥ-showered; munayaḥ-all the great sages and saintly persons; devāḥ-and the demigods; sumanāṁsi-very beautiful and fragrant flowers; mudā anvitāḥ-being joyous in their attitude; mandam mandam-very mildly; jala-dharāḥ-the clouds; jagarjuḥ-vibrated; anusāgaram-following the vibrations of the sea waves; niśīthe-late at night; tamaḥ-udbhūte-when it was densely dark; jāyamāne-on the appearance of; janārdane-the Supreme Personality of Godhead, Viṣṇu; devakyām-in the womb of Devakī; deva-rūpiṇyām-who was in the same category as the Supreme Personality of Godhead (ānanda-cinmaya-rasa-pratibhāvitābhiḥ); viṣṇuḥ-Lord Viṣṇu, the Supreme Lord; sarva-guhā-śayaḥ-who is situated in the core of everyone's heart; āvirāsīt-appeared; yathā-as; prācyām diśi-in the east; induḥ iva-like the full moon; puṣkalaḥ-complete in every respect.
The demigods and great saintly persons showered flowers in a joyous mood, and clouds gathered in the sky and very mildly thundered, making sounds like those of the ocean's waves. Then the Supreme Personality of Godhead, Viṣṇu, who is situated in the core of everyone's heart, appeared from the heart of Devakī in the dense darkness of night, like the full moon rising on the eastern horizon, because Devakī was of the same category as Śrī Kṛṣṇa.
As stated in the Brahma-saṁhitā (5.37):
ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
This verse indicates that Kṛṣṇa and His entourage are of the same spiritual potency (ānanda-cinmaya-rasa). Kṛṣṇa's father, His mother, His friends the cowherd boys, and the cows are all expansions of Kṛṣṇa, as will be explained in the brahma-vimohana-līlā. When Brahmā took away Kṛṣṇa's associates to test the supremacy of Lord Kṛṣṇa, the Lord expanded Himself again in the forms of the many cowherd boys and calves, all of whom, as Brahmā saw, were viṣṇu-mūrtis. Devakī is also an expansion of Kṛṣṇa, and therefore this verse says, devakyāṁ deva-rūpiṇyāṁ viṣṇuḥ sarva-guhā-śayaḥ.
At the time for the Lord's appearance, the great sages and the demigods, being pleased, began to shower flowers. At the seashore, there was the sound of mild waves, and above the sea there were clouds in the sky which began to thunder very pleasingly.
When things were adjusted like this, Lord Viṣṇu, who is residing within the heart of every living entity, appeared in the darkness of night as the Supreme Personality of Godhead before Devakī, who appeared as one of the demigoddesses. The appearance of Lord Viṣṇu at that time could be compared to the rising of the full moon in the sky on the eastern horizon. The objection may be raised that since Lord Kṛṣṇa appeared on the eighth day of the waning moon, there could be no rising of the full moon. In answer to this it may be said that Lord Kṛṣṇa appeared in the dynasty which is in the hierarchy of the moon; therefore, although the moon was incomplete on that night, because of the Lord's appearance in the dynasty wherein the moon is himself the original person, the moon was in an overjoyous condition, so by the grace of Kṛṣṇa he could appear as a full moon. To welcome the Supreme Personality of Godhead, the waning moon became a full moon in jubilation.
Instead of deva-rūpiṇyām, some texts of Śrīmad-Bhāgavatam clearly say viṣṇu-rūpiṇyām. In either case, the meaning is that Devakī has the same spiritual form as the Lord. The Lord is sac-cid-ānanda-vigraha [Bs. 5.1], and Devakī is also sac-cid-ānanda-vigraha. Therefore no one can find any fault in the way the Supreme Personality of Godhead, sac-cid-ānanda-vigraha, appeared from the womb of Devakī.
Those who are not in full knowledge that the appearance and disappearance of the Lord are transcendental (janma karma ca me divyam [Bg. 4.9]) are sometimes surprised that the Supreme Personality of Godhead can take birth like an ordinary child. Actually, however, the Lord's birth is never ordinary. The Supreme Personality of Godhead is already situated within the core of everyone's heart as antaryāmī, the Supersoul. Thus because He was present in full potency in Devakī's heart, He was also able to appear outside her body.
One of the twelve great personalities is Bhīṣmadeva (svayambhūr nāradaḥ śambhuḥ kumāraḥ kapilo manuḥ prahlāda, janako bhīṣmaḥ [SB 6.3.20]). In Śrīmad-Bhāgavatam (1.9.42), Bhīṣma, a great authority to be followed by devotees, says that the Supreme Personality of Godhead is situated in the core of everyone's heart, just as the sun may be on everyone's head. Yet although the sun may be on the heads of millions and millions of people, this does not mean that the sun is variously situated. Similarly, because the Supreme Personality of Godhead has inconceivable potencies, He can be within everyone's heart and yet not be situated variously. Ekatvam anupaśyataḥ (Īśopaniṣad 7). The Lord is one, but He can appear in everyone's heart by His inconceivable potency. Thus although the Lord was within the heart of Devakī, He appeared as her child. According to the Viṣṇu Purāṇa, therefore, as quoted in the Vaiṣṇava-toṣaṇī, the Lord appeared like the sun (anugrahāsaya). The Brahma-saṁhitā (5.35) confirms that the Lord is situated even within the atom (aṇḍāntara-stha-paramāṇu-cayāntara-stham). He is situated in Mathurā, in Vaikuṇṭha and in the core of the heart. Therefore one should clearly understand that He did not live like an ordinary child in the heart or the womb of Devakī. Nor did He appear like an ordinary human child, although He seemed to do so in order to bewilder asuras like Kaṁsa. I he asuras wrongly think that Kṛṣṇa took birth like an ordinary child and passed away from this world like an ordinary man. Such asuric conceptions are rejected by persons in knowledge of the Supreme Personality of Godhead. Ajo 'pi sann avyayātmā bhūtānām īśvaro 'pi san (Bg. 4.6). As stated in Bhagavad-gītā, the Lord is aja, unborn, and He is the supreme controller of everything. Nonetheless, He appeared as the child of Devakī. This verse describes the inconceivable potency of the Lord, who appeared like the full moon. Understanding the special significance of the appearance of the Supreme Godhead, one should never regard Him as having taken birth like an ordinary child.
TEXTS 9–10
tam adbhutaṁ bālakam ambujekṣaṇaṁ
catur-bhujaṁ śaṅkha-gadādy-udāyudham
śrīvatsa-lakṣmaṁ gala-śobhi-kaustubhaṁ
pītāmbaraṁ sāndra-payoda-saubhagam
mahārha-vaidūrya-kirīṭa-kuṇḍala-
tviṣā pariṣvakta-sahasra-kuntalam
uddāma-kāñcy-aṅgada-kaṅkaṇādibhir
virocamānaṁ vasudeva aikṣata
SYNONYMS
tam-that; adbhutam-wonderful; bālakam-child; ambuja-īkṣaṇam-with eyes resembling lotuses; catuḥ-bhujam-with four hands; śaṅkha-gadā-ādi-bearing a conchshell, club, disc and lotus (in those four hands); udāyudham-different weapons; śrīvatsa-lakṣmam-decorated with a particular type of hair called Śrīvatsa, which is visible only on the chest of the Supreme Personality of Godhead; gala-śobhi-kaustubham-on His neck was the Kaustubha gem, which is particularly available in Vaikuṇṭhaloka; pīta-ambaram-His garments were yellow; sāndra-payoda-saubhagam-very beautiful, being present with the hue of blackish clouds; mahā-arha-vaidūrya-kirīṭa-kuṇḍala-of His helmet and earrings, which were studded with very valuable Vaidūrya gems; tviṣā-by the beauty; pariṣvakta-sahasra-kuntalam-brilliantly illuminated by scattered, fully grown hair; uddāma-kāñcī-aṅgada-kaṅkaṇa-ādibhiḥ-with a brilliant belt on His waist, armbands on His arms, bracelets on His wrists, etc.; virocamānam-very beautifully decorated; vasudevaḥ-Vasudeva, the father of Kṛṣṇa; aikṣata-saw.
Vasudeva then saw the newborn child, who had very wonderful lotuslike eyes and who bore in His four hands the four weapons śaṅkha, cakra, gadā and padma. On His chest was the mark of Śrīvatsa and on His neck the brilliant Kaustubha gem. Dressed in yellow, His body blackish like a dense cloud, His scattered hair fully grown, and His helmet and earrings sparkling uncommonly with the valuable gem Vaidūrya, the child, decorated with a brilliant belt, armlets, bangles and other ornaments, appeared very wonderful.
To support the word adbhutam, meaning "wonderful," the decorations and opulences of the newborn child are fully described. As confirmed in the Brahma-saṁhitā (5.30), barhāvataṁsam asitāmbuda-sundarāṅgam: the hue of the Lord's beautiful form resembles the blackish color of dense clouds (asita means "blackish," and ambuda means "cloud"). It is clear from the word catur-bhujam that Kṛṣṇa first appeared with four hands, as Lord Viṣṇu. No ordinary child in human society has ever been born with four hands. And when is a child born with fully grown hair? The descent of the Lord, therefore, is completely distinct from the birth of an ordinary child. The Vaidūrya gem, which sometimes appears bluish, sometimes yellow and sometimes red, is available in Vaikuṇṭhaloka. The Lord's helmet and earrings were decorated with this particular gem.
TEXT 11
sa vismayotphulla-vilocano hariṁ
sutaṁ vilokyānakadundubhis tadā
kṛṣṇāvatārotsava-sambhramo 'spṛśan
mudā dvijebhyo 'yutam āpluto gavām
SYNONYMS
saḥ-he (Vasudeva, also known as Ānakadundubhi); vismaya-utphulla-vilocanaḥ-his eyes being struck with wonder at the beautiful appearance of the Supreme Personality of Godhead; harim-Lord Hari, the Supreme Personality of Godhead; sutam-as his son; vilokya-observing; ānakadundubhiḥ-Vasudeva; tadā-at that time; kṛṣṇa-avatāra-utsava-for a festival to be observed because of Kṛṣṇa's appearance; sambhramaḥ-wishing to welcome the Lord with great respect; aspṛśat-took advantage by distributing; mudā-with great jubilation; dvijebhyaḥ-to the brāhmaṇas; ayutam-ten thousand; āplutaḥ-overwhelmed, surcharged; gavām-cows.
When Vasudeva saw his extraordinary son, his eyes were struck with wonder. In transcendental jubilation, he mentally collected ten thousand cows and distributed them among the brāhmaṇas as a transcendental festival.
Śrīla Viśvanātha Cakravartī Ṭhākura has analyzed the wonder of Vasudeva upon seeing his extraordinary child. Vasudeva was shivering with wonder to see a newborn child decorated so nicely with valuable garments and gems. He could immediately understand that the Supreme Personality of Godhead had appeared, not as an ordinary child but in His original, fully decorated, four-handed form. The first wonder was that the Lord was not afraid to appear within the prison house of Kaṁsa, where Vasudeva and Devakī were interned. Second, although the Lord, the Supreme Transcendence, is all-pervading, He had appeared from the womb of Devakī. The third point of wonder, therefore, was that a child could take birth from the womb so nicely decorated. Fourth, the Supreme Personality of Godhead was Vasudeva's worshipable Deity yet had taken birth as his son. For all these reasons, Vasudeva was transcendentally jubilant, and he wanted to perform a festival, as kṣatriyas do to celebrate the birth of a child, but because of his imprisonment he was unable to do it externally, and therefore he performed the festival within his mind. This was just as good. If one cannot externally serve the Supreme Personality of Godhead, one can serve the Lord within one's mind, since the activities of the mind are as good as those of the other senses. This is called the nondual or absolute situation (advaya jñāna). People generally perform ritualistic ceremonies for the birth of a child. Why then should Vasudeva not have performed such a ceremony when the Supreme Lord appeared as his son?
TEXT 12
athainam astaud avadhārya pūruṣaṁ
paraṁ natāṅgaḥ kṛta-dhīḥ kṛtāñjaliḥ
sva-rociṣā bhārata sūtikā-gṛhaṁ
virocayantaṁ gata-bhīḥ prabhāva-vit
SYNONYMS
atha-thereafter; enam-to the child; astaut-offered prayers; avadhārya-understanding surely that the child was the Supreme Personality of Godhead; pūruṣam-the Supreme Person; param-transcendental; nata-aṅgaḥ-falling down; kṛta-dhīḥ-with concentrated attention; kṛta-añjaliḥ-with folded hands; sva-rociṣā-by the brilliance of His personal beauty; bhārata-O Mahārāja Parīkṣit, descendant of Mahārāja Bharata; sūtikā-gṛham-the place where the Lord was born; virocayantam-illuminating all around; gata-bhīḥ-all his fear disappeared; prabhāva-vit-he could now understand the influence (of the Supreme Personality of Godhead).
O Mahārāja Parīkṣit, descendant of King Bharata, Vasudeva could understand that this child was the Supreme Personality of Godhead, Nārāyaṇa. Having concluded this without a doubt, he became fearless. Bowing down with folded hands and concentrating his attention, he began to offer prayers to the child, who illuminated His birthplace by His natural influence.
Struck with such great wonder, Vasudeva now concentrated his attention on the Supreme Personality of Godhead. Understanding the influence of the Supreme Lord, he was surely fearless, since he understood that the Lord had appeared to give him protection (gata-bhīḥ prabhāva-vit). Understanding that the Supreme Personality of Godhead was present, he appropriately offered prayers as follows.
TEXT 13
śrī-vasudeva uvāca
vidito 'si bhavān sākṣāt
puruṣaḥ prakṛteḥ paraḥ
kevalānubhavānanda-
svarūpaḥ sarva-buddhi-dṛk
SYNONYMS
śrī-vasudevaḥ uvāca-Śrī Vasudeva prayed; viditaḥ asi-now I am fully conscious of You; bhavān-Your Lordship; sākṣāt-directly; puruṣaḥ-the Supreme Person; prakṛteḥ-to material nature; paraḥ-transcendental, beyond everything material; kevala-anubhava-ānanda-svarūpaḥ-Your form is sac-cid-ānanda-vigraha [Bs. 5.1], and whoever perceives You becomes transcendentally blissful; sarva-buddhi-dṛk-the supreme observer, the Supersoul, the intelligence of everyone.
Vasudeva said: My Lord, You are the Supreme Person, beyond material existence, and You are the Supersoul. Your form can be perceived by transcendental knowledge, by which You can be understood as the Supreme Personality of Godhead. I now understand Your position perfectly.
Within Vasudeva's heart, affection for his son and knowledge of the Supreme Lord's transcendental nature both awakened In the beginning Vasudeva thought, "Such a beautiful child has been born, but now Kaṁsa will come and kill Him." But when he understood that this was not an ordinary child but the Supreme Personality of Godhead, he became fearless. Regarding his son as the Supreme Lord, wonderful in everything, he began offering prayers appropriate for the Supreme Lord. Completely free from fear of Kaṁsa's atrocities, he accepted the child simultaneously as an object of affection and as an object of worship by prayers.
TEXT 14
sa eva svaprakṛtyedaṁ
sṛṣṭvāgre tri-guṇātmakam
tad anu tvaṁ hy apraviṣṭaḥ
praviṣṭa iva bhāvyase
SYNONYMS
saḥ-He (the Supreme Personality of Godhead); eva-indeed; sva-prakṛtyā-by Your personal energy (mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram); idam-this material world; sṛṣṭvā-after creating; agre-in the beginning; tri-guṇa-ātmakam-made of three modes of energy (sattva-rajas-tamo-guṇa); tat anu-thereafter; tvam-Your Lordship; hi-indeed; apraviṣṭaḥ-although You did not enter; praviṣṭaḥ iva-You appear to have entered; bhāvyase-are so understood.
My Lord, You are the same person who in the beginning created this material world by His personal external energy. After the creation of this world of three guṇas [sattva, rajas and tamas], You appear to have entered it, although in fact You have not.
In Bhagavad-gītā (7.4) the Supreme Personality of Godhead clearly explains:
bhūmir āpo 'nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā
This material world of three modes of nature-sattva-guṇa, rajo-guṇa and tamo-guṇa-is a composition of earth, water, fire, air, mind, intelligence and false ego, all of which are energies coming from Kṛṣṇa, yet Kṛṣṇa, being always transcendental, is aloof from this material world. Those who are not in pure knowledge think that Kṛṣṇa is a product of matter and that His body is material like ours (avajānanti māṁ mūḍhāḥ). In fact, however, Kṛṣṇa is always aloof from this material world.
In the Vedic literature, we find the creation described in relationship to Mahā-Viṣṇu. As stated in the Brahma-saṁhitā (5.35):
eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ
yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ
aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"I worship the primeval Lord, Govinda, the original Personality of Godhead. By His partial plenary expansion as Mahā-Viṣṇu, He enters into material nature. Then He enters every universe as Garbhodakaśāyī Viṣṇu, and He enters all the elements, including every atom of matter, as Kṣīrodakaśāyī Viṣṇu. Such manifestations of cosmic creation are innumerable, both in the universes and in the individual atoms." Govinda is partially exhibited as antaryāmī, the Supersoul, who enters this material world (aṇḍāntara-stha) and who is also within the atom. The Brahma-saṁhitā (5.48) further says:
yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
This verse describes Mahā-Viṣṇu as a plenary expansion of Kṛṣṇa. Mahā-Viṣṇu lies on the Causal Ocean, and when He exhales, millions of brahmāṇḍas, or universes, come from the pores of His body. Then, when Mahā-Viṣṇu inhales, all these brahmāṇḍas disappear. Thus the millions of brahmāṇḍas controlled by the Brahmās and other demigods come and go in this material world through the breathing of Mahā-Viṣṇu.
Foolish persons think that when Kṛṣṇa appears as the son of Vasudeva, He is limited like an ordinary child. But Vasudeva was aware that although the Lord had appeared as his son, the Lord had not entered Devakī's womb and then come out. Rather, the Lord was always there. The Supreme Lord is all-pervading, present within and without. praviṣṭa iva bhāvyase: He only seemed to have entered the womb of Devakī and to have now appeared as Vasudeva's child. The expression of this knowledge by Vasudeva indicates that Vasudeva knew how these events took place. Vasudeva was certainly a devotee of the Lord in full knowledge, and we must learn from devotees like him. Bhagavad-gītā (4.34) therefore recommends:
tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ
"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth." Vasudeva begot the Supreme Personality of Godhead, yet he was in full knowledge of how the Supreme Lord appears and disappears. He was therefore tattva-darśī, a seer of the truth, because he personally saw how the Supreme Absolute Truth appeared as his son. Vasudeva was not in ignorance, thinking that because the Supreme Godhead had appeared as his son, the Lord had become limited. The Lord is unlimitedly existing and all-pervading, inside and outside. Thus there is no question of His appearance or disappearance.
TEXTS 15–17
yatheme 'vikṛtā bhāvās
tathā te vikṛtaiḥ saha
nānā-vīryāḥ pṛthag-bhūtā
virājaṁ janayanti hi
sannipatya samutpādya
dṛśyante 'nugatā iva
prāg eva vidyamānatvān
na teṣām iha sambhavaḥ
evaṁ bhavān buddhy-anumeya-lakṣaṇair
grāhyair guṇaiḥ sann api tad-guṇāgrahaḥ
anāvṛtatvād bahir antaraṁ na te
sarvasya sarvātmana ātma-vastunaḥ
SYNONYMS
yathā-as; ime-these material creations, made of material energy; avikṛtāḥ-actually not disintegrated; bhāvāḥ-with such a conception; tathā-similarly; te-they; vikṛtaiḥ saha-association with these different elements coming from the total material energy; nānā-vīryāḥ-every element is full of different energies; pṛthak-separated; bhūtāḥ-becoming; virājam-the whole cosmic manifestation; janayanti-create; hi-indeed; sannipatya-because of association with the spiritual energy; samutpādya-after being created; dṛśyante-they appear; anugatāḥ-entered within it; iva-as if; prāk-from the very beginning, before the creation of this cosmic manifestation; eva-indeed; vidyamānatvāt-due to the existence of the Supreme Personality of Godhead; na-not; teṣām-of these material elements; iha-in this matter of creation; sambhavaḥ-entering would have been possible; evam-in this way; bhavān-O my Lord; buddhi-anumeya-lakṣaṇaiḥ-by real intelligence and by such symptoms; grāhyaiḥ-with the objects of the senses; guṇaiḥ-with the modes of material nature; san api-although in touch; tat-guṇa-agrahaḥ-are not touched by the material qualities; anāvṛtatvāt-because of being situated everywhere; bahiḥ antaram-within the external and internal; na te-there is no such thing for You; sarvasya-of everything; sarva-ātmanaḥ-You are the root of everything; ātma-vastunaḥ-everything belongs to You, but You are outside and inside of everything.
The mahat-tattva, the total material energy, is undivided, but because of the material modes of nature, it appears to separate into earth, water, fire, air and ether. Because of the living energy [jīva-bhūta], these separated energies combine to make the cosmic manifestation visible, but in fact, before the creation of the cosmos, the total energy is already present. Therefore, the total material energy never actually enters the creation. Similarly, although You are perceived by our senses because of Your presence, You cannot be perceived by the senses, nor experienced by the mind or words [avāṅ-mānasa-gocara]. With our senses we can perceive some things, but not everything; for example, we can use our eyes to see, but not to taste. Consequently, You are beyond perception by the senses. Although in touch with the modes of material nature, You are unaffected by them. You are the prime factor in everything, the all-pervading, undivided Supersoul. For You, therefore, there is no external or internal. You never entered the womb of Devakī; rather, You existed there already.
This same understanding is explained by the Lord Himself in Bhagavad-gītā (9.4):
mayā tatam idaṁ sarvaṁ
jagad-avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ
"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them."
The Supreme Personality of Godhead is not perceivable through the gross material senses. It is said that Lord Śrī Kṛṣṇa's name, fame, pastimes, etc., cannot be understood by material senses. Only to one who is engaged in pure devotional service under proper guidance is He revealed. As stated in Brahma-saṁhitā (5.38):
premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
One can see the Supreme Personality of Godhead, Govinda, always, within oneself and outside oneself, if one has developed the transcendental loving attitude toward Him. Thus for people in general, He is not visible. In the above-mentioned verse from Bhagavad-gītā, therefore, it is said that although He is all-pervading, everywhere present, He is not conceivable by the material senses. But actually, although we cannot see Him, everything is resting in Him. As discussed in the Seventh Chapter of Bhagavad-gītā, the entire material cosmic manifestation is only a combination of His two different energies, the superior, spiritual energy and the inferior, material energy. Just as the sunshine is spread all over the universe, the energy of the Lord is spread all over the creation, and everything is resting in that energy.
Yet one should not conclude that because He is spread all over He has lost His personal existence. To refute such arguments, the Lord says, "I am everywhere, and everything is in Me, but still I am aloof." For example, a king heads a government which is but the manifestation of the king's energy; the different governmental departments are nothing but the energies of the king, and each department is resting on the king's power. But still one cannot expect the king to be present in every department personally. That is a crude example. Similarly, all the manifestations that we see, and everything that exists, both in this material world and in the spiritual world, are resting on the energy of the Supreme Personality of Godhead. The creation takes place by the diffusion of His different energies, and, as stated in the Bhagavad-gītā, He is everywhere present by His personal representation, the diffusion of His different energies.
One may argue that the Supreme Personality of Godhead, who creates the whole cosmic manifestation simply by His glance, cannot come within the womb of Devakī, the wife of Vasudeva. To eradicate this argument, Vasudeva said, "My dear Lord, it is not very wonderful that You appeared within the womb of Devakī, for the creation was also made in that way. You were lying in the Causal Ocean as Mahā-Viṣṇu, and by Your breathing, innumerable universes came into existence. Then You entered into each of the universes as Garbhodakaśāyī Viṣṇu. Then again You expanded Yourself as Kṣīrodakaśāyī Viṣṇu and entered into the heart of all living entities and entered even within the atoms. Therefore Your entrance into the womb of Devakī is understandable in the same way. You appear to have entered, but You are simultaneously all-pervading. We can understand Your entrance and nonentrance from material examples. The total material energy remains intact even after being divided into sixteen elements. The material body is nothing but a combination of the five gross elements-namely earth, water, fire, air and ether. Whenever there is a material body, it appears that such elements are newly created, but actually the elements are always existing outside of the body. Similarly, although You appear as a child in the womb of Devakī, You are also existing outside. You are always in Your abode, but still You can simultaneously expand Yourself into millions of forms.
"One has to understand Your appearance with great intelligence because the material energy is also emanating from You. You are the original source of the material energy, just as the sun is the source of the sunshine. The sunshine cannot cover the sun globe, nor can the material energy-being an emanation from You-cover You. You appear to be in the three modes of material energy, but actually the three modes of material energy cannot cover You. This is understood by the highly intellectual philosophers. In other words, although You appear to be within the material energy, You are never covered by it."
We hear from the Vedic version that the Supreme Brahman exhibits His effulgence and therefore everything is illuminated. We can understand from Brahma-saṁhitā that the brahmajyoti, or the Brahman effulgence, emanates from the body of the Supreme Lord. And from the Brahman effulgence, all creation takes place. It is further stated in the Bhagavad-gītā that the Lord is the support of the Brahman effulgence. Originally He is the root cause of everything. But persons who are less intelligent think that when the Supreme Personality of Godhead comes within this material world, He accepts material qualities. Such conclusions are not mature, but are, made by the less intelligent.
TEXT 18
ya ātmano dṛśya-guṇeṣu sann iti
vyavasyate sva-vyatirekato 'budhaḥ
vinānuvādaṁ na ca tan manīṣitaṁ
samyag yatas tyaktam upādadat pumān
SYNONYMS
yaḥ-anyone who; ātmanaḥ-of his own real identity, the soul; dṛśya-guṇeṣu-among the visible objects, beginning with the body; san-being situated in that position; iti-thus; vyavasyate-continues to act; sva-vyatirekataḥ-as if the body were independent of the soul; abudhaḥ-a rascal; vinā anuvādam-without proper analytical study; na-not; ca-also; tat-the body and other visible objects; manīṣitam-such considerations having been discussed; samyak-fully; yataḥ-because he is a fool; tyaktam-are rejected; upādadat-accepts this body as reality; pumān-a person.
One who considers his visible body, which is a product of the three modes of nature, to be independent of the soul is unaware of the basis of existence, and therefore he is a rascal. Those who are learned have rejected his conclusion because one can understand through full discussion that with no basis in soul, the visible body and senses would be insubstantial. Nonetheless, although his conclusion has been rejected, a foolish person considers it a reality.
Without the basic principle of soul, the body cannot be produced. So-called scientists have tried in many ways to produce a living body in their chemical laboratories, but no one has been able to do it because unless the spirit soul is present, a body cannot be prepared from material elements. Since scientists are now enamored of theories about the chemical composition of the body, we have challenged many scientists to make even a small egg. The chemicals in eggs can be found very easily. There is a white substance and a yellow substance, covered by a shell, and modern scientists should very easily be able to duplicate all this. But even if they were to prepare such an egg and put it in an incubator, this man-made chemical egg would not produce a chicken. The soul must be added because there is no question of a chemical combination for life. Those who think that life can exist without the soul have therefore been described here as abudhaḥ, foolish rascals.
Again, there are those who reject the body, regarding it as insubstantial. They are of the same category of fools. One can neither reject the body nor accept it as substantial. The substance is the Supreme Personality of Godhead, and both the body and the soul are energies of the Supreme Godhead, as described by the Lord Himself in Bhagavad-gītā (7.4–5):
bhūmir āpo 'nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā
apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat
"Earth, water, fire, air, ether, mind, intelligence and false ego-all together these eight comprise My separated material energies. But besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of all living entities who are struggling with material nature and are sustaining the universe."
The body, therefore, has a relationship with the Supreme Personality of Godhead, just as the soul does. Since both of them are energies of the Lord, neither of them is false, because they come from the reality. One who does not know this secret of life is described as abudhaḥ. According to the Vedic injunctions, aitadātmyam idaṁ sarvam, sarvaṁ khalv idaṁ brahma: everything is the Supreme Brahman. Therefore, both the body and the soul are Brahman, since matter and spirit emanate from Brahman.
Not knowing the conclusions of the Vedas, some people accept the material nature as substance, and others accept the spirit soul as substance, but actually Brahman is the substance. Brahman is the cause of all causes. The ingredients and the immediate cause of this manifested material world are Brahman, and we cannot make the ingredients of this world independent of Brahman. Furthermore, since the ingredients and the immediate cause of this material manifestation are Brahman, both of them are truth, satya; there is no validity to the expression brahma satyaṁ jagan mithyā. The world is not false.
Jñānīs reject this world, and foolish persons accept this world as reality, and in this way they are both misguided. Although the body is not as important as the soul, we cannot say that it is false. Yet the body is temporary, and only foolish, materialistic persons, who do not have full knowledge of the soul, regard the temporary body as reality and engage in decorating this body. Both of these pitfalls-rejection of the body as false and acceptance of the body as all in all-can be avoided when one is fully situated in Kṛṣṇa consciousness. If we regard this world as false, we fall into the category of asuras, who say that this world is unreal, with no foundation and no God in control (asatyam apratiṣṭhaṁ te jagad āhur anīśvaram). As described in the Sixteenth Chapter of Bhagavad-gītā, this is the conclusion of demons.
TEXT 19
tvatto 'sya janma-sthiti-saṁyamān vibho
vadanty anīhād aguṇād avikriyāt
tvayīśvare brahmaṇi no virudhyate
tvad-āśrayatvād upacaryate guṇaiḥ
SYNONYMS
tvattaḥ-are from Your Lordship; asya-of the entire cosmic manifestation; janma-the creation; sthiti-maintenance; saṁyamān-and annihilation; vibho-O my Lord; vadanti-the learned Vedic scholars conclude; anīhāt-who are free from endeavor; aguṇāt-who are unaffected by the modes of material nature; avikriyāt-who are unchanging in Your spiritual situation; tvayi-in You; īśvare-the Supreme Personality of Godhead; brahmaṇi-who are Parabrahman, the Supreme Brahman; no-not; virudhyate-there is a contradiction; tvat-āśrayatvāt-because of being controlled by You; upacaryate-things are going on automatically; guṇaiḥ-by the operation of the material modes.
O my Lord, learned Vedic scholars conclude that the creation, maintenance and annihilation of the entire cosmic manifestation are performed by You, who are free from endeavor, unaffected by the modes of material nature, and changeless in Your spiritual situation. There are no contradictions in You, who are the Supreme Personality of Godhead, Parabrahman. Because the three modes of material nature-sattva, rajas and tamas-are under Your control, everything takes place automatically.
As stated in the Vedas:
na tasya kāryaṁ karaṇaṁ ca vidyate
na tat-samaś cābhyadhikaś ca dṛśyate
parāsya śaktir vividhaiva śrūyate
svābhāvikī jñāna-bala-kriyā ca
"The Supreme Lord has nothing to do, and no one is found to be equal to or greater than Him, for everything is done naturally and systematically by His multifarious energies." (Śvetāśvatara Upaniṣad 6.8) Creation, maintenance and annihilation are all conducted personally by the Supreme Personality of Godhead, and this is confirmed in Bhagavad-gītā (mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]). Yet ultimately the Lord does not need to do anything, and therefore He is nirvikāra, changeless. Because everything is done under His direction, He is called sṛṣṭi-kartā, the master of creation. Similarly, He is the master of annihilation. When a master sits in one place while his servants work in different duties, whatever the servants are doing is ultimately an activity of the master, although he is doing nothing (na tasya kāryaṁ karaṇaṁ ca vidyate). The Lord's potencies are so numerous that everything is nicely done. Therefore, He is naturally still and is not directly the doer of anything in this material world.
TEXT 20
sa tvaṁ tri-loka-sthitaye sva-māyayā
bibharṣi śuklaṁ khalu varṇam ātmanaḥ
sargāya raktaṁ rajasopabṛṁhitaṁ
kṛṣṇaṁ ca varṇaṁ tamasā janātyaye
SYNONYMS
saḥ tvam-Your Lordship, who are the same person, the Transcendence; tri-loka-sthitaye-to maintain the three worlds, the upper, middle and lower planetary systems; sva-māyayā-by Your personal energy (ātma-māyayā); bibharṣi-assume; śuklam-the white form of Viṣṇu in goodness; khalu-as well as; varṇam-color; ātmanaḥ-of the same category as You (viṣṇu-tattva); sargāya-for the creation of the entire world; raktam-the reddish color of rajo-guṇa; rajasā-with the quality of passion; upabṛṁhitam-being charged; kṛṣṇam ca-and the quality of darkness; varṇam-the color; tamasā-which is surrounded by ignorance; jana-atyaye-for the ultimate destruction of the entire creation.
My Lord, Your form is transcendental to the three material modes, yet for the maintenance of the three worlds, You assume the white color of Viṣṇu in goodness; for creation, which is surrounded by the quality of passion, You appear reddish; and at the end, when there is a need for annihilation, which is surrounded by ignorance, You appear blackish.
Vasudeva prayed to the Lord, "You are called śuklam. Śuklam, or 'whiteness,' is the symbolic representation of the Absolute Truth because it is unaffected by the material qualities. Lord Brahmā is called rakta, or red, because Brahmā represents the qualities of passion for creation. Darkness is entrusted to Lord Śiva because he annihilates the cosmos. The creation, annihilation and maintenance of this cosmic manifestation are conducted by Your potencies, yet You are always unaffected by those qualities." As confirmed in the Vedas, harir hi nirguṇaḥ sākṣāt: the Supreme Personality of Godhead is always free from all material qualities. It is also said that the qualities of passion and ignorance are nonexistent in the person of the Supreme Lord.
In this verse, the three colors mentioned-śukla, rakta and kṛṣṇa-are not to be understood literally, in terms of what we experience with our senses, but rather as representatives of sattva-guṇa, rajo-guṇa and tamo-guṇa. After all, sometimes we see that a duck is white, although it is in tamo-guṇa, the mode of ignorance. Illustrating the logic called bakāndha-nyāya, the duck is such a fool that it runs after the testicles of a bull, thinking them to be a hanging fish that can be taken when it drops. Thus the duck is always in darkness. Vyāsadeva, however, the compiler of the Vedic literature, is blackish, but this does not mean that he is in tamo-guṇa; rather, he is in the highest position of sattva-guṇa, beyond the material modes of nature. Sometimes these colors (śukla-raktas tathā pītaḥ) are used to designate the brāhmaṇas, kṣatriyas, vaiśyas and śūdras. Lord Kṣīrodakaśāyī Viṣṇu is celebrated as possessing a blackish color, Lord Śiva is whitish, and Lord Brahmā is reddish, but according to Śrīla Sanātana Gosvāmī in the Vaiṣṇava-toṣaṇī-ṭīkā, this exhibition of colors is not what is referred to here.
The real understanding of śukla, rakta and kṛṣṇa is as follows. The Lord is always transcendental, but for the sake of creation He assumes the color rakta as Lord Brahmā. Again, sometimes the Lord becomes angry. As He says in Bhagavad-gītā (16.19):
tān ahaṁ dviṣataḥ krūrān
saṁsāreṣu narādhamān
kṣipāmy ajasram aśubhān
āsurīṣv eva yoniṣu
"Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life." To destroy the demons, the Lord becomes angry, and therefore He assumes the form of Lord Śiva. In summary, the Supreme Personality of Godhead is always beyond the material qualities, and we should not be misled into thinking otherwise simply because of sense perception. One must understand the position of the Lord through the authorities, or mahājanas. As stated in Śrīmad-Bhāgavatam (1.3.28), ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam.
TEXT 21
tvam asya lokasya vibho rirakṣiṣur
gṛhe 'vatīrṇo 'si mamākhileśvara
rājanya-saṁjñāsura-koṭi-yūthapair
nirvyūhyamānā nihaniṣyase camūḥ
SYNONYMS
tvam-Your Lordship; asya-of this world; lokasya-especially of this martya-loka, the planet earth; vibho-O Supreme; rirakṣiṣuḥ-desiring protection (from the disturbance of the asuras); gṛhe-in this house; avatīrṇaḥ asi-have now appeared; mama-my; akhila-īśvara-although You are the proprietor of the entire creation; rājanya-saṁjña-asura-koṭi-yūtha-paiḥ-with millions of demons and their followers in the roles of politicians and kings; nirvyūhyamānāḥ-which are moving here and there all over the world; nihaniṣyase-will kill; camūḥ-the armies, paraphernalia, soldiers and retinues.
O my Lord, proprietor of all creation, You have now appeared in my house, desiring to protect this world. I am sure that You will kill all the armies that are moving all over the world under the leadership of politicians who are dressed as kṣatriya rulers but who are factually demons. They must be killed by You for the protection of the innocent public.
Kṛṣṇa appears in this world for two purposes, paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām: [Bg. 4.8] to protect the innocent, religious devotees of the Lord and to annihilate all the uneducated, uncultured asuras, who unnecessarily bark like dogs and fight among themselves for political power. It is said, kali-kāle nāma-rūpe kṛṣṇa avatāra. The Hare Kṛṣṇa movement is also an incarnation of Kṛṣṇa in the form of the holy name (nāma-rūpe). Every one of us who is actually afraid of the asuric rulers and politicians must welcome this incarnation of Kṛṣṇa: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Then we will surely be protected from the harassment of asuric rulers. At the present moment these rulers are so powerful that by hook or by crook they capture the highest posts in government and harass countless numbers of people on the plea of national security or some emergency. Then again, one asura defeats another asura, but the public continues to suffer. Therefore the entire world is in a precarious condition, and the only hope is this Hare Kṛṣṇa movement. Lord Nṛsiṁhadeva appeared when Prahlāda was excessively harassed by his asuric father. Because of such asuric fathers-that is, the ruling politicians-it is very difficult to press forward the Hare Kṛṣṇa movement, but because Kṛṣṇa has now appeared in His holy name through this movement, we can hope that these asuric fathers will be annihilated and the kingdom of God established all over the world. The entire world is now full of many asuras in the guise of politicians, gurus, sādhus, yogīs and incarnations, and they are misleading the general public away from Kṛṣṇa consciousness, which can offer true benefit to human society.
TEXT 22
ayaṁ tv asabhyas tava janma nau gṛhe
śrutvāgrajāṁs te nyavadhīt sureśvara
sa te 'vatāraṁ puruṣaiḥ samarpitaṁ
śrutvādhunaivābhisaraty udāyudhaḥ
SYNONYMS
ayam-this (rascal); tu-but; asabhyaḥ-who is not civilized at all (asura means "uncivilized," and sura means "civilized"); tava-of Your Lordship; janma-the birth; nau-our; gṛhe-into the home; śrutvā-after hearing; agrajān te-all the brothers born before You; nyavadhīt-killed; sura-īśvara-O Lord of the suras, the civilized persons; saḥ-he (that uncivilized Kaṁsa); te-Your; avatāram-appearance; puruṣaiḥ-by his lieutenants; samarpitam-being informed of; śrutvā-after hearing; adhunā-now; eva-indeed; abhisarati-will come immediately; udāyudhaḥ-with raised weapons.
O my Lord, Lord of the demigods, after hearing the prophecy that You would take birth in our home and kill him, this uncivilized Kaṁsa killed so many of Your elder brothers. As soon as he hears from his lieutenants that You have appeared, he will immediately come with weapons to kill You.
Kaṁsa has here been described as asabhya, meaning "uncivilized" or "most heinous," because he killed the many children of his sister. When he heard the prophecy that he would be killed by her eighth son, this uncivilized man, Kaṁsa, was immediately ready to kill his innocent sister on the occasion of her marriage. An uncivilized man can do anything for the satisfaction of his senses. He can kill children, he can kill cows, he can kill brāhmaṇas, he can kill old men; he has no mercy for anyone. According to the Vedic civilization, cows, women, children, old men and brāhmaṇas should be excused if they are at fault. But asuras, uncivilized men, do not care about that. At the present moment, the killing of cows and the killing of children is going on unrestrictedly, and therefore this civilization is not at all human, and those who are conducting this condemned civilization are uncivilized asuras.
Such uncivilized men are not in favor of the Kṛṣṇa consciousness movement. As public officers, they declare without hesitation that the chanting of the Hare Kṛṣṇa movement is a nuisance, although Bhagavad-gītā clearly says, satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ [Bg. 9.14]. According to this verse, it is the duty of the mahātmās to chant the Hare Kṛṣṇa mantra and try to spread it all over the world to the best of their ability. Unfortunately, society is in such an uncivilized state that there are so-called mahātmās who are prepared to kill cows and children and stop the Hare Kṛṣṇa movement. Such uncivilized activities were actually demonstrated in opposition to the Hare Kṛṣṇa movement's Bombay center, Hare Kṛṣṇa Land. As Kaṁsa was not expected to kill the beautiful child of Devakī and Vasudeva, the uncivilized society, although unhappy about the advancement of the Kṛṣṇa consciousness movement, cannot be expected to stop it. Yet we must face many difficulties in many different ways. Although Kṛṣṇa cannot be killed, Vasudeva, as the father of Kṛṣṇa, was trembling because in affection he thought that Kaṁsa would immediately come and kill his son. Similarly, although the Kṛṣṇa consciousness movement and Kṛṣṇa are not different and no asuras can check it, we are afraid that at any moment the asuras can stop this movement in any part of the world.
TEXT 23
śrī-śuka uvāca
athainam ātmajaṁ vīkṣya
mahā-puruṣa-lakṣaṇam
devakī tam upādhāvat
kaṁsād bhītā suvismitā
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; atha-after this offering of prayers by Vasudeva; enam-this Kṛṣṇa; ātmajam-their son; vīkṣya-observing; mahā-puruṣa-lakṣaṇam-with all the symptoms of the Supreme Personality of Godhead, Viṣṇu; devakī-Kṛṣṇa's mother; tam-unto Him (Kṛṣṇa); upādhāvat-offered prayers; kaṁsāt-of Kaṁsa; bhītā-being afraid; su-vismitā-and also being astonished by seeing such a wonderful child.
Śukadeva Gosvāmī continued: Thereafter, having seen that her child had all the symptoms of the Supreme Personality of Godhead, Devakī, who was very much afraid of Kaṁsa and unusually astonished, began to offer prayers to the Lord.
The word suvismitā, meaning "astonished," is significant in this verse. Devakī and her husband, Vasudeva, were assured that their child was the Supreme Personality of Godhead and could not be killed by Kaṁsa, but because of affection, as they thought of Kaṁsa's previous atrocities, they were simultaneously afraid that Kṛṣṇa would be killed. This is why the word suvismitā has been used. Similarly, we are also astounded upon thinking of whether this movement will be killed by the asuras or will continue to advance without fear.
TEXT 24
śrī-devaky uvāca
rūpaṁ yat tat prāhur avyaktam ādyaṁ
brahma jyotir nirguṇaṁ nirvikāram
sattā-mātraṁ nirviśeṣaṁ nirīhaṁ
sa tvaṁ sākṣād viṣṇur adhyātma-dīpaḥ
SYNONYMS
śrī-devakī uvāca-Śrī Devakī said; rūpam-form or substance; yat tat-because You are the same substance; prāhuḥ-You are sometimes called; avyaktam-not perceivable by the material senses (ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ); ādyam-You are the original cause; brahma-You are known as Brahman; jyotiḥ-light; nirguṇam-without material qualities; nirvikāram-without change, the same form of Viṣṇu perpetually; sattā-mātram-the original substance, the cause of everything; nirviśeṣam-You are present everywhere as the Supersoul (within the heart of a human being and within the heart of an animal, the same substance is present); nirīham-without material desires; saḥ-that Supreme Person; tvam-Your Lordship; sākṣāt-directly; viṣṇuḥ-Lord Viṣṇu; adhyātma-dīpaḥ-the light for all transcendental knowledge (knowing You, one knows everything: yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati).
Śrī Devakī said: My dear Lord, there are different Vedas, some of which describe You as unperceivable through words and the mind. Yet You are the origin of the entire cosmic manifestation. You are Brahman, the greatest of everything, full of effulgence like the sun. You have no material cause, You are free from change and deviation, and You have no material desires. Thus the Vedas say that You are the substance. Therefore, my Lord, You are directly the origin of all Vedic statements, and by understanding You, one gradually understands everything. You are different from the light of Brahman and Paramātmā, yet You are not different from them. Everything emanates from You. Indeed, You are the cause of all causes, Lord Viṣṇu, the light of all transcendental knowledge.
Viṣṇu is the origin of everything, and there is no difference between Lord Viṣṇu and Lord Kṛṣṇa because both of Them are viṣṇu-tattva. From the Ṛg Veda we understand, oṁ tad viṣṇoḥ paramaṁ padam: the original substance is the all-pervading Lord Viṣṇu, who is also Paramātmā and the effulgent Brahman. The living entities are also part and parcel of Viṣṇu, who has various energies (parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca). Viṣṇu, or Kṛṣṇa, is therefore everything. Lord Kṛṣṇa says in the Bhagavad-gītā (10.8), ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate: "I am the source of all spiritual and material worlds. Everything emanates from Me." Kṛṣṇa, therefore, is the original cause of everything (sarva-kāraṇa-kāraṇam [Bs. 5.1]). When Viṣṇu expands in His all-pervading aspect, we should understand Him to be the nirākāra-nirviśeṣa-brahmajyoti.
Although everything emanates from Kṛṣṇa, He is ultimately a person. Aham ādir hi devānām: He is the origin of Brahmā, Viṣṇu and Maheśvara, and from them many other demigods are manifested. Kṛṣṇa therefore says in Bhagavad-gītā (14.27), brahmaṇo hi pratiṣṭhāham; "Brahman rests upon Me." The Lord also says:
ye 'py anya-devatā-bhaktā
yajante śraddhayānvitāḥ
te 'pi mām eva kaunteya
yajanty avidhi-pūrvakam
"Whatever a man may sacrifice to other gods, O son of Kuntī, is really meant for Me alone, but it is offered without true understanding." (Bg. 9.23) There are many persons who worship different demigods, considering all of them to be separate gods, which in fact they are not. The fact is that every demigod, and every living entity, is part and parcel of Kṛṣṇa (mamaivāṁśo jīva-loke jīva-bhūtaḥ). The demigods are also in the category of living entities; they are not separate gods. But men whose knowledge is immature and contaminated by the modes of material nature worship various demigods, according to their intelligence. Therefore they are rebuked in Bhagavad-gītā (kāmais tais tair hṛta-jñānāḥ prapadyante 'nya-devatāḥ [Bg. 7.20]). Because they are unintelligent and not very advanced and have not properly considered the truth, they take to the worship of various demigods or speculate according to various philosophies, such as the Māyāvāda philosophy.
Kṛṣṇa, Viṣṇu, is the actual origin of everything. As stated in the Vedas, yasya bhāṣā sarvam idaṁ vibhāti. The Absolute Truth is described later in the Śrīmad-Bhāgavatam (10.28.15) as satyaṁ jñānam anantam yad brahma-jyotiḥ sanātanam. The brahmajyoti is sanātana, eternal, yet it is dependent on Kṛṣṇa (brahmaṇo hi pratiṣṭhāham). The Brahma-saṁhitā states that the Lord is all-pervading. Aṇḍāntara-stha-paramāṇu-cayāntara-stham: He is within this universe, and He is within the atom as Paramātmā. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhu-ti-bhinnam: [Bs. 5.40] Brahman is also not independent of Him. Therefore whatever a philosopher may describe is ultimately Kṛṣṇa, or Lord Viṣṇu (sarvaṁ khalv idaṁ brahma, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]). According to different phases of understanding, Lord Viṣṇu is differently described, but in fact He is the origin of everything.
Because Devakī was an unalloyed devotee, she could understand that the same Lord Viṣṇu had appeared as her son. Therefore, after the prayers of Vasudeva, Devakī offered her prayers. She was very frightened because of her brother's atrocities. Devakī said, "My dear Lord, Your eternal forms, like Nārāyaṇa, Lord Rāma, Śeṣa, Varāha, Nṛsiṁha, Vāmana, Baladeva, and millions of similar incarnations emanating from Viṣṇu, are described in the Vedic literature as original. You are original because all Your forms as incarnations are outside of this material creation. Your form was existing before this cosmic manifestation was created. Your forms are eternal and all-pervading. They are self-effulgent, changeless and uncontaminated by the material qualities. Such eternal forms are ever-cognizant and full of bliss; they are situated in transcendental goodness and are always engaged in different pastimes. You are not limited to a particular form only; all such transcendental, eternal forms are self-sufficient. I can understand that You are the Supreme Lord Viṣṇu." We may conclude, therefore, that Lord Viṣṇu is everything, although He is also different from everything. This is the philosophy.
TEXT 25
naṣṭe loke dvi-parārdhāvasāne
mahā-bhūteṣv ādi-bhūtaṁ gateṣu
vyakte 'vyaktaṁ kāla-vegena yāte
bhavān ekaḥ śiṣyate 'śeṣa-saṁjñaḥ
SYNONYMS
naṣṭe-after the annihilation; loke-of the cosmic manifestation; dvi-parārdha-avasāne-after millions and millions of years (the life of Brahmā); mahā-bhūteṣu-when the five primary elements (earth, water, fire, air and ether); ādi-bhūtam gateṣu-enter within the subtle elements of sense perception; vyakte-when everything manifested; avyaktam-into the unmanifested; kāla-vegena-by the force of time; yāte-enters; bhavān-Your Lordship; ekaḥ-only one; śiṣyate-remains; aśeṣa-saṁjñaḥ-the same one with different names.
After millions of years, at the time of cosmic annihilation, when everything, manifested and unmanifested, is annihilated by the force of time, the five gross elements enter into the subtle conception, and the manifested categories enter into the unmanifested substance. At that time, You alone remain, and You are known as Ananta Śeṣa-nāga.
At the time of annihilation, the five gross elements-earth, water, fire, air and ether-enter into the mind, intelligence and false ego (ahaṅkāra), and the entire cosmic manifestation enters into the spiritual energy of the Supreme Personality of Godhead, who alone remains as the origin of everything. The Lord is therefore known as Śeṣa-nāga, as Ādi-puruṣa and by many other names.
Devakī therefore prayed, "After many millions of years, when Lord Brahmā comes to the end of his life, the annihilation of the cosmic manifestation takes place. At that time the five elements-namely earth, water, fire, air and ether-enter into the mahat-tattva. The mahat-tattva again enters, by the force of time, into the nonmanifested total material energy, the total material energy enters into the energetic pradhāna, and the pradhāna enters into You. Therefore after the annihilation of the whole cosmic manifestation, You alone remain with Your transcendental name, form, quality and paraphernalia.
"My Lord, I offer my respectful obeisances unto You because You are the director of the unmanifested total energy, and the ultimate reservoir of the material nature. My Lord, the whole cosmic manifestation is under the influence of time, beginning from the moment up to the duration of the year. All act under Your direction. You are the original director of everything and the reservoir of all potent energies."
TEXT 26
yo 'yaṁ kālas tasya te 'vyakta-bandho
ceṣṭām āhuś ceṣṭate yena viśvam
nimeṣādir vatsarānto mahīyāṁs
taṁ tveśānaṁ kṣema-dhāma prapadye
SYNONYMS
yaḥ-that which; ayam-this; kālaḥ-time (minutes, hours, seconds); tasya-of Him; te-of You; avyakta-bandho-O my Lord, You are the inaugurator of the unmanifested (the original mahat-tattva or prakṛti); ceṣṭām-attempt or pastimes; āhuḥ-it is said; ceṣṭate-works; yena-by which; viśvam-the entire creation; nimeṣa-ādiḥ-beginning with minute parts of time; vatsara-antaḥ-up to the limit of a year; mahīyān-powerful; tam-unto Your Lordship; tvā īśānam-unto You, the supreme controller; kṣema-dhāma-the reservoir of all auspiciousness; prapadye-I offer full surrender.
O inaugurator of the material energy, this wonderful creation works under the control of powerful time, which is divided into seconds, minutes, hours and years. This element of time, which extends for many millions of years, is but another form of Lord Viṣṇu. For Your pastimes, You act as the controller of time, but You are the reservoir of all good fortune. Let me offer my full surrender unto Your Lordship.
As stated in the Brahma-saṁhitā (5.52):
yac-cakṣur eṣa savitā sakala-grahāṇāṁ
rājā samasta-sura-mūrtir aśeṣa-tejāḥ
yasyājñayā bhramati saṁbhṛta-kāla-cakro
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"The sun is the king of all planetary systems and has unlimited potency in heat and light. I worship Govinda, the primeval Lord, the Supreme Personality of Godhead, under whose control even the sun, which is considered to be the eye of the Lord, rotates within the fixed orbit of eternal time." Although we see the cosmic manifestation as gigantic and wonderful, it is within the limitations of kāla, the time factor. This time factor is also controlled by the Supreme Personality of Godhead, as confirmed in Bhagavad-gītā (mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]). Prakṛti, the cosmic manifestation, is under the control of time. Indeed, everything is under the control of time, and time is controlled by the Supreme Personality of Godhead. Therefore the Supreme Lord has no fear of the onslaughts of time. Time is estimated according to the movements of the sun (savitā). Every minute, every second, every day, every night, every month and every year of time can be calculated according to the sun's movements. But the sun is not independent, for it is under time's control. Bhramati saṁbhṛta-kāla-cakraḥ: the sun moves within the kāla-cakra, the orbit of time. The sun is under the control of time, and time is controlled by the Supreme Personality of Godhead. Therefore the Lord has no fear of time.
The Lord is addressed here as avyakta-bandhu, or the inaugurator of the movements of the entire cosmic manifestation. Sometimes the cosmic manifestation is compared to a potter's wheel. When a potter's wheel is spinning, who has set it in motion? It is the potter, of course, although sometimes we can see only the motion of the wheel and cannot see the potter himself. Therefore the Lord, who is behind the motion of the cosmos, is called avyakta-bandhu. Everything is within the limits of time, but time moves under the direction of the Lord, who is therefore not within time's limit.
TEXT 27
martyo mṛtyu-vyāla-bhītaḥ palāyan
lokān sarvān nirbhayaṁ nādhyagacchat
tvat pādābjaṁ prāpya yadṛcchayādya
susthaḥ śete mṛtyur asmād apaiti
SYNONYMS
martyaḥ-the living entities who are sure to die; mṛtyu-vyāla-bhītaḥ-afraid of the serpent of death; palāyan-running (as soon as a serpent is seen, everyone runs away, fearing immediate death); lokān-to the different planets; sarvān-all; nirbhayam-fearlessness; na adhyagacchat-do not obtain; tvat-pāda-abjam-of Your lotus feet; prāpya-obtaining the shelter; yadṛcchayā-by chance, by the mercy of Your Lordship and Your representative, the spiritual master (guru-kṛpā, kṛṣṇa-kṛpā); adya-presently; su-sthaḥ-being undisturbed and mentally composed; śete-are sleeping; mṛtyuḥ-death; asmāt-from those persons; apaiti-flees.
No one in this material world has become free from the four principles birth, death, old age and disease, even by fleeing to various planets. But now that You have appeared, My Lord, death is fleeing in fear of You, and the living entities, having obtained shelter at Your lotus feet by Your mercy, are sleeping in full mental peace.
There are different categories of living entities, but everyone is afraid of death. The highest aim of the karmīs is to be promoted to the higher, heavenly planets, where the duration of life is very long. As stated in Bhagavad-gītā (8.17), sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ: one day of Brahmā equals 1,000 yugas, and each yuga consists of 4,300,000 years. Similarly, Brahmā has a night of 1,000 times 4,300,000 years. In this way, we may calculate Brahmā's month and year, but even Brahmā, who lives for millions and millions of years (dvi-parārdha-kāla), also must die. According to Vedic śāstra, the inhabitants of the higher planetary systems live for 10,000 years, and just as Brahmā's day is calculated to equal 4,300,000,000 of our years, one day in the higher planetary systems equals six of our months. Karmīs, therefore, try for promotion to the higher planetary systems, but this cannot free them from death. In this material world, everyone from Brahmā to the insignificant ant must die. Therefore this world is called martya-loka. As Kṛṣṇa says in Bhagavad-gītā (8.16), ābrahma-bhuvanāl lokāḥ punar āvartino'rjuna: as long as one is within this material world, either on Brahmaloka or on any other loka within this universe, one must undergo the kāla-cakra of one life after another (bhūtvā bhūtvā pralīyate). But if one returns to the Supreme Personality of Godhead (yad gatvā na nivartante [Bg. 15.6]), one need not reenter the limits of time. Therefore, devotees who have taken shelter of the lotus feet of the Supreme Lord can sleep very peacefully with this assurance from the Supreme Personality of Godhead. As confirmed in Bhagavad-gītā (4.9), tyaktvā dehaṁ punar janma naiti: after giving up the present body, a devotee who has understood Kṛṣṇa as He is need not return to this material world.
The constitutional position for the living entity is eternity (na hanyate hanyamāne śarīre, nityaḥ śāśvato 'yam [Bg. 2.20]). Every living entity is eternal. But because of having fallen into this material world, one wanders within the universe, continually changing from one body to another. Caitanya Mahāprabhu says:
brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja
(Cc. Madhya 19.151)
Everyone is wandering up and down within this universe, but one who is sufficiently fortunate comes in contact with Kṛṣṇa consciousness, by the mercy of the spiritual master, and takes to the path of devotional service. Then one is assured of eternal life, with no fear of death. When Kṛṣṇa appears, everyone is freed from fear of death, yet Devakī felt, "We are still afraid of Kaṁsa, although You have appeared as our son." She was more or less bewildered as to why this should be so, and she appealed to the Lord to free her and Vasudeva from this fear.
In this connection, it may be noted that the moon is one of the heavenly planets. From the Vedic literature we understand that one who goes to the moon receives a life with a duration of ten thousand years in which to enjoy the fruits of pious activities. If our so-called scientists are going to the moon, why should they come back here? We must conclude without a doubt that they have never gone to the moon. To go to the moon, one must have the qualification of pious activities. Then one may go there and live. If one has gone to the moon, why should he return to this planet, where life is of a very short duration?
TEXT 28
sa tvaṁ ghorād ugrasenātmajān nas
trāhi trastān bhṛtya-vitrāsa-hāsi
rūpaṁ cedaṁ pauruṣaṁ dhyāna-dhiṣṇyaṁ
mā pratyakṣaṁ māṁsa-dṛśāṁ kṛṣīṣṭhāḥ
SYNONYMS
saḥ-Your Lordship; tvam-You; ghorāt-terribly fierce; ugrasena-ātmajāt-from the son of Ugrasena; naḥ-us; trāhi-kindly protect; trastān-who are very much afraid (of him); bhṛtya-vitrāsa-hā asi-You are naturally the destroyer of the fear of Your servants; rūpam-in Your Viṣṇu form; ca-also; idam-this; pauruṣam-as the Supreme Personality of Godhead; dhyāna-dhiṣṇyam-who is appreciated by meditation; mā-not; pratyakṣam-directly visible; māṁsa-dṛśām-to those who see with their material eyes; kṛṣīṣṭhāḥ-please be.
My Lord, because You dispel all the fear of Your devotees, I request You to save us and give us protection from the terrible fear of Kaṁsa. Your form as Viṣṇu, the Supreme Personality of Godhead, is appreciated by yogīs in meditation. Please make this form invisible to those who see with material eyes.
The word dhyāna-dhiṣṇyam is significant in this verse because the form of Lord Viṣṇu is meditated upon by yogīs (dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]). Devakī requested the Lord, who had appeared as Viṣṇu, to conceal that form, for she wanted to see the Lord as an ordinary child, like a child appreciated by persons who have material eyes. Devakī wanted to see whether the Supreme Personality of Godhead had factually appeared or she was dreaming the Viṣṇu form. If Kaṁsa were to come, she thought, upon seeing the Viṣṇu form he would immediately kill the child, but if he saw a human child, he might reconsider. Devakī was afraid of Ugrasena-ātmaja; that is, she was afraid not of Ugrasena and his men, but of the son of Ugrasena. Thus she requested the Lord to dissipate that fear, since He is always ready to give protection (abhayam) to His devotees. "My Lord," she prayed, "I request You to save me from the cruel hands of the son of Ugrasena, Kaṁsa. I am praying to Your Lordship to please rescue me from this fearful condition because You are always ready to give protection to Your servitors." The Lord has confirmed this statement in the Bhagavad-gītā by assuring Arjuna, "You may declare to the world, My devotee shall never be vanquished."
While thus praying to the Lord for rescue, mother Devakī expressed her motherly affection: "I understand that this transcendental form is generally perceived in meditation by the great sages, but I am still afraid because as soon as Kaṁsa understands that You have appeared, he might harm You. So I request that for the time being You become invisible to our material eyes." In other words, she requested the Lord to assume the form of an ordinary child. "My only cause of fear from my brother Kaṁsa is due to Your appearance. My Lord Madhusūdana, Kaṁsa may know that You are already born. Therefore I request You to conceal this four-armed form of Your Lordship, which holds the four symbols of Viṣṇu-namely the conchshell, the disc, the club and the lotus flower. My dear Lord, at the end of the annihilation of the cosmic manifestation, You put the whole universe within Your abdomen; still, by Your unalloyed mercy, You have appeared in my womb. I am surprised that You imitate the activities of ordinary human beings just to please Your devotee."
Devakī was so afraid of Kaṁsa that she could not believe that Kaṁsa would be unable to kill Lord Viṣṇu, who was personally present. Out of motherly affection, therefore, she requested the Supreme Personality of Godhead to disappear. Although because of the Lord's disappearance Kaṁsa would harass her more and more, thinking that the child born of her was hidden somewhere, she did not want the transcendental child to be harassed and killed. Therefore she requested Lord Viṣṇu to disappear. Later, when harassed, she would think of Him within her mind.
TEXT 29
janma te mayy asau pāpo
mā vidyān madhusūdana
samudvije bhavad-dhetoḥ
kaṁsād aham adhīra-dhīḥ
SYNONYMS
janma-the birth; te-of Your Lordship; mayi-in my (womb); asau-that Kaṁsa; pāpaḥ-extremely sinful; mā vidyāt-may be unable to understand; madhusūdana-O Madhusūdana; samudvije-I am full of anxiety; bhavat-hetoḥ-because of Your appearance; kaṁsāt-because of Kaṁsa, with whom I have had such bad experience; aham-I; adhīra-dhīḥ-have become more and more anxious.
O Madhusūdana, because of Your appearance, I am becoming more and more anxious in fear of Kaṁsa. Therefore, please arrange for that sinful Kaṁsa to be unable to understand that You have taken birth from my womb.
Devakī addressed the Supreme Personality of Godhead as Madhusūdana. She was aware that the Lord had killed many demons like Madhu who were hundreds and thousands of times more powerful than Kaṁsa, yet because of affection for the transcendental child, she believed that Kaṁsa could kill Him. Instead of thinking of the unlimited power of the Lord, she thought of the Lord with affection, and therefore she requested the transcendental child to disappear.
TEXT 30
upasaṁhara viśvātmann
ado rūpam alaukikam
śaṅkha-cakra-gadā-padma-
śriyā juṣṭaṁ catur-bhujam
SYNONYMS
upasaṁhara-withdraw; viśvātman-O all-pervading Supreme Personality of Godhead; adaḥ-that; rūpam-form; alaukikam-which is unnatural in this world; śaṅkha-cakra-gadā-padma-of the conchshell, disc, club and lotus; śriyā-with these opulences; juṣṭam-decorated; catuḥ-bhujam-four hands.
O my Lord, You are the all-pervading Supreme Personality of Godhead, and Your transcendental four-armed form, holding conchshell, disc, club and lotus, is unnatural for this world. Please withdraw this form [and become just like a natural human child so that I may try to hide You somewhere].
Devakī was thinking of hiding the Supreme Personality of Godhead and not handing Him over to Kaṁsa as she had all her previous children. Although Vasudeva had promised to hand over every child to Kaṁsa, this time he wanted to break his promise and hide the child somewhere. But because of the Lord's appearance in this surprising four-armed form, He would be impossible to hide.
TEXT 31
viśvaṁ yad etat sva-tanau niśānte
yathāvakāśaṁ puruṣaḥ paro bhavān
bibharti so 'yaṁ mama garbhago 'bhūd
aho nṛ-lokasya viḍambanaṁ hi tat
SYNONYMS
viśvam-the entire cosmic manifestation; yat etat-containing all moving and nonmoving creations; sva-tanau-within Your body; niśā-ante-at the time of devastation; yathā-avakāśam-shelter in Your body without difficulty; puruṣaḥ-the Supreme Personality of Godhead; paraḥ-transcendental; bhavān-Your Lordship; bibharti-keep; saḥ-that (Supreme Personality of Godhead); ayam-this form; mama-my; garbha-gaḥ-came within my womb; abhūt-it so happened; aho-alas; nṛ-lokasya-within this material world of living entities; viḍambanam-it is impossible to think of; hi-indeed; tat-that (kind of conception).
At the time of devastation, the entire cosmos, containing all created moving and nonmoving entities, enters Your transcendental body and is held there without difficulty. But now this transcendental form has taken birth from my womb. People will not be able to believe this, and I shall become an object of ridicule.
As explained in Caitanya-caritāmṛta, loving service to the Personality of Godhead is of two different kinds: aiśvarya-pūrṇa, full of opulence, and aiśvarya-śīthila, without opulence. Real love of Godhead begins with aiśvarya-śīthila, simply on the basis of pure love.
premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(Brahma-saṁhitā 5.38)
Pure devotees, whose eyes are anointed with the ointment of prema, love, want to see the Supreme Personality of Godhead as Śyāmasundara, Muralīdhara, with a flute swaying in His two hands. This is the form available to the inhabitants of Vṛndāvana, who are all in love with the Supreme Personality of Godhead as Śyāmasundara, not as Lord Viṣṇu, Nārāyaṇa, who is worshiped in Vaikuṇṭha, where the devotees admire His opulence. Although Devakī is not on the Vṛndāvana platform, she is near the Vṛndāvana platform. On the Vṛndāvana platform the mother of Kṛṣṇa is mother Yaśodā, and on the Mathurā and Dvārakā platform the mother of Kṛṣṇa is Devakī. In Mathurā and Dvārakā the love for the Lord is mixed with appreciation of His opulence, but in Vṛndāvana the opulence of the Supreme Personality of Godhead is not exhibited.
There are five stages of loving service to the Supreme Personality of Godhead-śānta, dāsya, sakhya, vātsalya and mādhurya. Devakī is on the platform of vātsalya. She wanted to deal with her eternal son, Kṛṣṇa, in that stage of love, and therefore she wanted the Supreme Personality of Godhead to withdraw His opulent form of Viṣṇu. Śrīla Viśvanātha Cakravartī Ṭhākura illuminates this fact very clearly in his explanation of this verse.
Bhakti, bhagavān and bhakta do not belong to the material world. This is confirmed in Bhagavad-gītā (14.26):
māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
"One who engages in the spiritual activities of unalloyed devotional service immediately transcends the modes of material nature and is elevated to the spiritual platform." From the very beginning of one's transactions in bhakti, one is situated on the transcendental platform. Vasudeva and Devakī, therefore, being situated in a completely pure devotional state, are beyond this material world and are not subject to material fear. In the transcendental world, however, because of pure devotion, there is a similar conception of fear, which is due to intense love.
As stated in Bhagavad-gītā (bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]) and as confirmed in Śrīmad-Bhāgavatam (bhaktyāham ekayā grāhyaḥ), without bhakti one cannot understand the spiritual situation of the Lord. Bhakti may be considered in three stages, called guṇī-bhūta, pradhānī-bhūta and kevala, and according to these stages there are three divisions, which are called jñāna, jñānamayī and rati, or premā-that is, simple knowledge, love mixed with knowledge, and pure love. By simple knowledge, one can perceive transcendental bliss without variety. This perception is called māna-bhūti. When one comes to the stage of jñānamayī, one realizes the transcendental opulences of the Personality of Godhead. But when one reaches pure love, one realizes the transcendental form of the Lord as Lord Kṛṣṇa or Lord Rāma. This is what is wanted. Especially in the mādhurya-rasa, one becomes attached to the Personality of Godhead (śrī-vigraha-niṣṭha-rūpādi). Then loving transactions between the Lord and the devotee begin.
The special significance of Kṛṣṇa's bearing a flute in His hands in Vrajabhūmi, Vṛndāvana, is described as mādhurī. .. virājate. The form of the Lord with a flute in His hands is most attractive, and the one who is most sublimely attracted is Śrīmatī Rādhārāṇī, Rādhikā. She enjoys supremely blissful association with Kṛṣṇa. Sometimes people cannot understand why Rādhikā's name is not mentioned in Śrīmad-Bhāgavatam. Actually, however, Rādhikā can be understood from the word ārādhana, which indicates that She enjoys the highest loving affairs with Kṛṣṇa.
Not wanting to be ridiculed for having given birth to Viṣṇu, Devakī wanted Kṛṣṇa, with two hands, and therefore she requested the Lord to change His form.
TEXT 32
śrī-bhagavān uvāca
tvam eva pūrva-sarge 'bhūḥ
pṛśniḥ svāyambhuve sati
tadāyaṁ sutapā nāma
prajāpatir akalmaṣaḥ
SYNONYMS
śrī-bhagavān uvāca-the Supreme Personality of Godhead said to Devakī; tvam-you; eva-indeed; pūrva-sarge-in a previous millennium; abhūḥ-became; pṛśniḥ-by the name Pṛśni; svāyambhuve-the millennium of Svāyambhuva Manu; sati-O supremely chaste; tadā-at that time; ayam-Vasudeva; sutapā-Sutapā; nāma-by the name; prajāpatiḥ-a Prajāpati; akalmaṣaḥ-a spotlessly pious person.
The Supreme Personality of Godhead replied: My dear mother, best of the chaste, in your previous birth, in the Svāyambhuva millennium, you were known as Pṛśni, and Vasudeva, who was the most pious Prajāpati, was named Sutapā.
The Supreme Personality of Godhead made it clear that Devakī had not become His mother only now; rather, she had been His mother previously also. Kṛṣṇa is eternal, and His selection of a father and mother from among His devotees takes place eternally. Previously also, Devakī had been the Lord's mother and Vasudeva the Lord's father, and they were named Pṛśni and Sutapā. When the Supreme Personality of Godhead appears, He accepts His eternal father and mother, and they accept Kṛṣṇa as their son. This pastime takes place eternally and is therefore called nitya-līlā. Thus there was no cause for surprise or ridicule. As confirmed by the Lord Himself in Bhagavad-gītā (4.9):
janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna
"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." One should try to understand the appearance and disappearance of the Supreme Personality of Godhead from Vedic authorities, not from imagination. One who follows his imaginations about the Supreme Personality of Godhead is condemned.
avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram
(Bg. 9.11)
The Lord appears as the son of His devotee by His paraṁ bhāvam. The word bhāva refers to the stage of pure love, which has nothing to do with material transactions.
TEXT 33
yuvāṁ vai brahmaṇādiṣṭau
prajā-sarge yadā tataḥ
sanniyamyendriya-grāmaṁ
tepāthe paramaṁ tapaḥ
SYNONYMS
yuvām-both of you (Pṛśni and Sutapā); vai-indeed; brahmaṇā ādiṣṭau-ordered by Lord Brahmā (who is known as Pitāmaha, the father of the Prajāpatis); prajā-sarge-in the creation of progeny; yadā-when; tataḥ-thereafter; sanniyamya-keeping under full control; indriya-grāmam-the senses; tepāthe-underwent; paramam-very great; tapaḥ-austerity.
When both of you were ordered by Lord Brahmā to create progeny, you first underwent severe austerities by controlling your senses.
Here is an instruction about how to use one's senses to create progeny. According to Vedic principles, before creating progeny one must fully control the senses. This control takes place through the garbhādhāna-saṁskāra. In India there is great agitation for birth control in various mechanical ways, but birth cannot be mechanically controlled. As stated in Bhagavad-gītā (13.9), janma-mṛtyu jarā-vyādhi-duḥkha-doṣānudarśanam: birth, death, old age and disease are certainly the primary distresses of the material world. People are trying to control birth, but they are not able to control death; and if one cannot control death, one cannot control birth either. In other words, artificially controlling birth is not any more feasible than artificially controlling death.
According to Vedic civilization, procreation should not be contrary to religious principles, and then the birthrate will be controlled. As stated in Bhagavad-gītā (7.11), dharmāviruddho bhūteṣu kāmo'smi: sex not contrary to religious principles is a representation of the Supreme Lord. People should be educated in how to give birth to good children through saṁskāras, beginning with the garbhādhāna-saṁskāra; birth should not be controlled by artificial means, for this will lead to a civilization of animals. If one follows religious principles, he automatically practices birth control because if one is spiritually educated he knows that the after-effects of sex are various types of misery (bahu-duḥkha-bhāja). One who is spiritually advanced does not indulge in uncontrolled sex. Therefore, instead of being forced to refrain from sex or refrain from giving birth to many children, people should be spiritually educated, and then birth control will automatically follow.
If one is determined to make spiritual advancement, he will not beget a child unless able to make that child a devotee. As stated in Śrīmad-Bhāgavatam (5.5.18), pitā na sa syāt: one should not become a father unless one is able to protect his child from mṛtyu, the path of birth and death. But where is there education about this? A responsible father never begets children like cats and dogs. Instead of being encouraged to adopt artificial means of birth control, people should be educated in Kṛṣṇa consciousness because only then will they understand their responsibility to their children. If one can beget children who will be devotees and be taught to turn aside from the path of birth and death (mṛtyu-saṁsāra-vartmani), there is no need of birth control. Rather, one should be encouraged to beget children. Artificial means of birth control have no value. Whether one begets children or does not, a population of men who are like cats and dogs will never make human society happy. It is therefore necessary for people to be educated spiritually so that instead of begetting children like cats and dogs, they will undergo austerities to produce devotees. This will make their lives successful.
TEXTS 34–35
varṣa-vātātapa-hima-
gharma-kāla-guṇān anu
sahamānau śvāsa-rodha-
vinirdhūta-mano-malau
śīrṇa-parṇānilāhārāv
upaśāntena cetasā
mattaḥ kāmān abhīpsantau
mad-ārādhanam īhatuḥ
SYNONYMS
varṣa-the rain; vāta-strong wind; ātapa-strong sunshine; hima-severe cold; gharma-heat; kāla-guṇān anu-according to seasonal changes; sahamānau-by enduring; śvāsa-rodha-by practicing yoga, controlling the breath; vinirdhūta-the dirty things accumulated in the mind were completely washed away; manaḥ-malau-the mind became clean, free from material contamination; śīrṇa-rejected, dry; parṇa-leaves from the trees; anila-and air; āhārau-eating; upaśāntena-peaceful; cetasā-with a fully controlled mind; mattaḥ-from Me; kāmān abhīpsantau-desiring to beg some benediction; mat-My; ārādhanam-worship; īhatuḥ-you both executed.
My dear father and mother, you endured rain, wind, strong sun, scorching heat and severe cold, suffering all sorts of inconvenience according to different seasons. By practicing prāṇāyāma to control the air within the body through yoga, and by eating only air and dry leaves fallen from the trees, you cleansed from your minds all dirty things. In this way, desiring a benediction from Me, you worshiped Me with peaceful minds.
Vasudeva and Devakī did not obtain the Supreme Personality of Godhead as their son very easily, nor does the Supreme Godhead accept merely anyone as His father and mother. Here we can see how Vasudeva and Devakī obtained Kṛṣṇa as their eternal son. In our own lives, we are meant to follow the principles indicated herewith for getting good children. Of course, it is not possible for everyone to get Kṛṣṇa as his son, but at least one can get very good sons and daughters for the benefit of human society. In Bhagavad-gītā it is said that if human beings do not follow the spiritual way of life, there will be an increase of varṇa-saṅkara population, population begotten like cats and dogs, and the entire world will become like hell. Not practicing Kṛṣṇa consciousness but simply encouraging artificial means to check the population will be futile; the population will increase, and it will consist of varṇa-saṅkara, unwanted progeny. It is better to teach people how to beget children not like hogs and dogs, but in controlled life.
Human life is meant not for becoming a hog or dog, but for tapo divyam, transcendental austerity. Everyone should be taught to undergo austerity, tapasya. Although it may not be possible to undergo tapasya like that of Pṛśni and Sutapā, the śāstra has given an opportunity for a method of tapasya very easy to perform-the saṅkīrtana movement. One cannot expect to undergo tapasya to get Kṛṣṇa as one's child, yet simply by chanting the Hare Kṛṣṇa mahā-mantra (kīrtanād eva kṛṣṇasya), one can become so pure that one becomes free from all the contamination of this material world (mukta-saṅgaḥ) and goes back home, back to Godhead (paraṁ vrajet). The Kṛṣṇa consciousness movement, therefore, is teaching people not to adopt artificial means of happiness, but to take the real path of happiness as prescribed in the śāstra-the chanting of the Hare Kṛṣṇa mantra-and become perfect in every aspect of material existence.
TEXT 36
evaṁ vāṁ tapyatos tīvraṁ
tapaḥ parama-duṣkaram
divya-varṣa-sahasrāṇi
dvādaśeyur mad-ātmanoḥ
SYNONYMS
evam-in this way; vām-for both of you; tapyatoḥ-executing austerities; tīvram-very severe; tapaḥ-austerity; parama-duṣkaram-extremely difficult to execute; divya-varṣa-celestial years, or years counted according to the higher planetary system; sahasrāṇi-thousand; dvādaśa-twelve; īyuḥ-passed; mat-ātmanoḥ-simply engaged in consciousness of Me.
Thus you spent twelve thousand celestial years performing difficult activities of tapasya in consciousness of Me [Kṛṣṇa consciousness].
TEXTS 37–38
tadā vāṁ parituṣṭo 'ham
amunā vapuṣānaghe
tapasā śraddhayā nityaṁ
bhaktyā ca hṛdi bhāvitaḥ
prādurāsaṁ varada-rāḍ
yuvayoḥ kāma-ditsayā
vriyatāṁ vara ity ukte
mādṛśo vāṁ vṛtaḥ sutaḥ
SYNONYMS
tadā-then (after the expiry of twelve thousand celestial years); vām-with both of you; parituṣṭaḥ aham-I was very much satisfied; amunā-by this; vapuṣā-in this form as Kṛṣṇa; anaghe-O My dear sinless mother; tapasā-by austerity; śraddhayā-by faith; nityam-constantly (engaged); bhaktyā-by devotional service; ca-as well as; hṛdi-within the core of the heart; bhāvitaḥ-fixed (in determination); prādurāsam-appeared before you (in the same way); vara-da-rāṭ-the best of all who can bestow benedictions; yuvayoḥ-of both of you; kāma-ditsayā-wishing to fulfill the desire; vriyatām-asked you to open your minds; varaḥ-for a benediction; iti ukte-when you were requested in this way; mādṛśaḥ-exactly like Me; vām-of both of you; vṛtaḥ-was asked; sutaḥ-as Your son (you wanted a son exactly like Me).
O sinless mother Devakī, after the expiry of twelve thousand celestial years, in which you constantly contemplated Me within the core of your heart with great faith, devotion and austerity, I was very much satisfied with you. Since I am the best of all bestowers of benediction, I appeared in this same form as Kṛṣṇa to ask you to take from Me the benediction you desired. You then expressed your desire to have a son exactly like Me.
Twelve thousand years on the celestial planets is not a very long time for those who live in the upper planetary system, although it may be very long for those who live on this planet. Sutapā was the son of Brahmā, and as we have already understood from Bhagavad-gītā (8.17), one day of Brahmā equals many millions of years according to our calculation (sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ). We should be careful to understand that to get Kṛṣṇa as one's son, one must undergo such great austerities. If we want to get the Supreme Personality of Godhead to become one of us in this material world, this requires great penance, but if we want to go back to Kṛṣṇa (tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna [Bg. 4.9]), we need only understand Him and love Him. Through love only, we can very easily go back home, back to Godhead. Śrī Caitanya Mahāprabhu therefore declared, premā pum-artho mahān: love of Godhead is the highest achievement for anyone.
As we have explained, in worship of the Lord there are three stages-jñāna, jñānamayī and rati, or love. Sutapā and his wife, Pṛśni, inaugurated their devotional activities on the basis of full knowledge. Gradually they developed love for the Supreme Personality of Godhead, and when this love was mature, the Lord appeared as Viṣṇu, although Devakī then requested Him to assume the form of Kṛṣṇa. To love the Supreme Personality of Godhead more, we want a form of the Lord like Kṛṣṇa or Rāma. We can engage in loving transactions with Kṛṣṇa especially.
In this age, we are all fallen, but the Supreme Personality of Godhead has appeared as Caitanya Mahāprabhu to bestow upon us love of Godhead directly. This was appreciated by the associates of Śrī Caitanya Mahāprabhu. Rūpa Gosvāmī said:
namo mahā-vadānyāya
kṛṣṇa-prema-pradāya te
kṛṣṇāya kṛṣṇa-caitanya-
nāmne gaura-tviṣe namaḥ
[Madhya 19.53]
In this verse, Śrī Caitanya Mahāprabhu is described as mahā-vadānya, the most munificent of charitable persons, because He gives Kṛṣṇa so easily that one can attain Kṛṣṇa simply by chanting the Hare Kṛṣṇa mahā-mantra. We should therefore take advantage of the benediction given by Śrī Caitanya Mahāprabhu, and when by chanting the Hare Kṛṣṇa mantra we are cleansed of all dirty things (ceto-darpaṇa-mārjanam [Cc. Antya 20.12]), we shall be able to understand very easily that Kṛṣṇa is the only object of love (kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet).
Therefore, one need not undergo severe penances for many thousands of years; one need only learn how to love Kṛṣṇa and be always engaged in His service (sevonmukhe hi jihvādau svayam eva sphuraty adaḥ). Then one can very easily go back home, back to Godhead. Instead of bringing the Lord here for some material purpose, to have a son or whatever else, if we go back home, back to Godhead, our real relationship with the Lord is revealed, and we eternally engage in our eternal relationship. By chanting the Hare Kṛṣṇa mantra, we gradually develop our eternal relationship with the Supreme Person and thus attain the perfection called . We should take advantage of this benediction and go back home, back to Godhead. Śrīla Narottama dāsa Ṭhākura has therefore sung, patita-pāvana-hetu tava avatāra: Caitanya Mahāprabhu appeared as an incarnation to deliver all fallen souls like us and directly bestow upon us love of Godhead. We must take advantage of this great benediction of the great personality of Godhead.
TEXT 39
ajuṣṭa-grāmya-viṣayāv
anapatyau ca dam-patī
na vavrāthe 'pavargaṁ me
mohitau deva-māyayā
SYNONYMS
ajuṣṭa-grāmya-viṣayau-for sex life and to beget a child like Me; anapatyau-because of possessing no son; ca-also; dam-patī-both husband and wife; na-never; vavrāthe-asked for (any other benediction); apavargam-liberation from this world; me-from Me; mohitau-being so much attracted; deva-māyayā-by transcendental love for Me (desiring Me as your beloved son).
Being husband and wife but always sonless, you were attracted by sexual desires, for by the influence of devamāyā, transcendental love, you wanted to have Me as your son. Therefore you never desired to be liberated from this material world.
Vasudeva and Devakī had been dam-patī, husband and wife, since the time of Sutapā and Pṛśni, and they wanted to remain husband and wife in order to have the Supreme Personality of Godhead as their son. This attachment came about by the influence of devamāyā. Loving Kṛṣṇa as one's son is a Vedic principle. Vasudeva and Devakī never desired anything but to have the Lord as their son, yet for this purpose they apparently wanted to live like ordinary gṛhasthas for sexual indulgence. Although this was a transaction of spiritual potency, their desire appears like attachment for sex in conjugal life. If one wants to return home, back to Godhead, one must give up such desires. This is possible only when one develops intense love for the Supreme Personality of Godhead. Śrī Caitanya Mahāprabhu has said:
niṣkiñcanasya bhagavad-bhajanonmukhasya
pāraṁ paraṁ jigamiṣor bhava-sāgarasya
(Cc. Madhya 11.8)
If one wants to go back home, back to Godhead, one must be niṣkiñcana, free from all material desires. Therefore, instead of desiring to have the Lord come here and become one's son, one should desire to become free from all material desires (anyābhilāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Bhakti-rasāmṛta-sindhu 1.1.111.1.11]) and go back home, back to Godhead. Śrī Caitanya Mahāprabhu teaches us in His Śikṣāṣṭaka:
na dhanaṁ na janaṁ na sundarīṁ
kavitāṁ vā jagad-īśa kāmaye
mama janmani janmanīśvare
bhavatād bhaktir ahaitukī tvayi
"O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service, birth after birth." One should not ask the Lord to fulfill any materially tainted desires.
TEXT 40
gate mayi yuvāṁ labdhvā
varaṁ mat-sadṛśaṁ sutam
grāmyān bhogān abhuñjāthāṁ
yuvāṁ prāpta-manorathau
SYNONYMS
gate mayi-after My departure; yuvām-both of you (husband and wife); labdhvā-after receiving; varam-the benediction of (having a son); mat-sadṛśam-exactly like Me; sutam-a son; grāmyān bhogān-engagement in sex; abhuñjāthām-enjoyed; yuvām-both of you; prāpta-having been achieved; manorathau-the desired result of your aspirations.
After you received that benediction and I disappeared, you engaged yourselves in sex to have a son like Me, and I fulfilled your desire.
According to the Sanskrit dictionary Amara-kośa, sex life is also called grāmya-dharma, material desire, but in spiritual life this grāmya-dharma, the material desire for sex, is not very much appreciated. If one has a tinge of attachment for the material enjoyments of eating, sleeping, mating and defending, one is not niṣkiñcana. But one really should be niṣkiñcana. Therefore, one should be free from the desire to beget a child like Kṛṣṇa by sexual enjoyment. This is indirectly hinted at in this verse.
TEXT 41
adṛṣṭvānyatamaṁ loke
śīlaudārya-guṇaiḥ samam
ahaṁ suto vām abhavaṁ
pṛśnigarbha iti śrutaḥ
SYNONYMS
adṛṣṭvā-not finding; anyatamam-anyone else; loke-in this world; śīla-audārya-guṇaiḥ-with the transcendental qualities of good character and magnanimity; samam-equal to you; aham-I; sutaḥ-the son; vām-of both of you; abhavam-became; pṛśni-garbhaḥ-celebrated as born of Pṛśni; iti-thus; śrutaḥ-I am known.
Since I found no one else as highly elevated as you in simplicity and other qualities of good character, I appeared in this world as Pṛśnigarbha, or one who is celebrated as having taken birth from Pṛśni.
In the Tretā-yuga the Lord appeared as Pṛśnigarbha. Śrīla Viśvanātha Cakravartī Ṭhākura says, pṛśnigarbha iti so 'yaṁ tretā-yugāvatāro lakṣyate.
TEXT 42
tayor vāṁ punar evāham
adityām āsa kaśyapāt
upendra iti vikhyāto
vāmanatvāc ca vāmanaḥ
SYNONYMS
tayoḥ-of you two, husband and wife; vām-in both of you; punaḥ eva-even again; aham-I Myself; adityām-in the womb of Aditi; āsa-appeared; kaśyapāt-by the semen of Kaśyapa Muni; upendraḥ-by the name Upendra; iti-thus; vikhyātaḥ-celebrated; vāmanatvāt ca-and because of being a dwarf; vāmanaḥ-I was known as Vāmana.
In the next millennium, I again appeared from the two of you, who appeared as My mother, Aditi, and My father, Kaśyapa. I was known as Upendra, and because of being a dwarf, I was also known as Vāmana.
TEXT 43
tṛtīye 'smin bhave 'haṁ vai
tenaiva vapuṣātha vām
jāto bhūyas tayor eva
satyaṁ me vyāhṛtaṁ sati
SYNONYMS
tṛtīye-for the third time; asmin bhave-in this appearance (as Kṛṣṇa); aham-I Myself; vai-indeed; tena-with the same personality; eva-in this way; vapuṣā-by the form; atha-as; vām-of both of you; jātaḥ-born; bhūyaḥ-again; tayoḥ-of both of you; eva-indeed; satyam-take as truth; me-My; vyāhṛtam-words; sati-O supremely chaste.
O supremely chaste mother, I, the same personality, have now appeared of you both as your son for the third time. Take My words as the truth.
The Supreme Personality of Godhead chooses a mother and father from whom to take birth again and again. The Lord took birth originally from Sutapā and Pṛśni, then from Kaśyapa and Aditi, and again from the same father and mother, Vasudeva and Devakī. "In other appearances also," the Lord said, "I took the form of an ordinary child just to become your son so that we could reciprocate eternal love." Jīva Gosvāmī has explained this verse in his Kṛṣṇa-sandarbha, Ninety-sixth Chapter, where he notes that in text 37 the Lord says, amunā vapuṣa, meaning "by this same form." In other words, the Lord told Devakī, "This time I have appeared in My original form as Śrī Kṛṣṇa." Śrīla Jīva Gosvāmī says that the other forms were partial expansions of the Lord's original form, but because of the intense love developed by Pṛśni and Sutapā, the Lord appeared from Devakī and Vasudeva in His full opulence as Śrī Kṛṣṇa. In this verse the Lord confirms, "I am the same Supreme Personality of Godhead, but I appear in full opulence as Śrī Kṛṣṇa." This is the purport of the words tenaiva vapuṣā. When the Lord mentioned the birth of Pṛśnigarbha, He did not say tenaiva vapuṣā, but He assured Devakī that in the third birth the Supreme Personality of Godhead Kṛṣṇa had appeared, not His partial expansion. Pṛśnigarbha and Vāmana were partial expansions of Kṛṣṇa, but in this third birth Kṛṣṇa Himself appeared. This is the explanation given in Śrī Kṛṣṇa-sandarbha by Śrīla Jīva Gosvāmī.
TEXT 44
etad vāṁ darśitaṁ rūpaṁ
prāg-janma-smaraṇāya me
nānyathā mad-bhavaṁ jñānaṁ
martya-liṅgena jāyate
SYNONYMS
etat-this form of Viṣṇu; vām-unto both of you; darśitam-has been shown; rūpam-My form as the Supreme Personality of Godhead with four hands; prāk-janma-of My previous appearances; smaraṇāya-just to remind you; me-My; na-not; anyathā-otherwise; mat-bhavam-Viṣṇu's appearance; jñānam-this transcendental knowledge; martya-liṅgena-by taking birth like a human child; jāyate-does arise.
I have shown you this form of Viṣṇu just to remind you of My previous births. Otherwise, if I appeared like an ordinary human child, you would not believe that the Supreme Personality of Godhead, Viṣṇu, has indeed appeared.
Devakī did not need to be reminded that the Supreme Personality of Godhead, Lord Viṣṇu, had appeared as her son; she already accepted this. Nonetheless, she was anxious, thinking that if her neighbors heard that Viṣṇu had appeared as her son, none of them would believe it. Therefore she wanted Lord Viṣṇu to transform Himself into a human child. On the other hand, the Supreme Lord was also anxious, thinking that if He appeared as an ordinary child, she would not believe that Lord Viṣṇu had appeared. Such are the dealings between devotees and the Lord. The Lord deals with His devotees exactly like a human being, but this does not mean that the Lord is one of the human beings, for this is the conclusion of nondevotees (avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]). Devotees know the Supreme Personality of Godhead under any circumstances. This is the difference between a devotee and a nondevotee. The Lord says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru: [Bg. 18.65] "Engage your mind always in thinking of Me, become My devotee, offer obeisances and worship Me." A nondevotee cannot believe that simply by thinking of one person, one can achieve liberation from this material world and go back home, back to Godhead. But this is a fact. The Lord comes as a human being, and if one becomes attached to the Lord on the platform of loving service, one's promotion to the transcendental world is assured.
TEXT 45
yuvāṁ māṁ putra-bhāvena
brahma-bhāvena cāsakṛt
cintayantau kṛta-snehau
yāsyethe mad-gatiṁ parām
SYNONYMS
yuvām-both of you (husband and wife); mām-unto Me; putra-bhāvena-as your son; brahma-bhāvena-knowing that I am the Supreme Personality of Godhead; ca-and; asakṛt-constantly; cintayantau-thinking like that; kṛta-snehau-dealing with love and affection; yāsyethe-shall both obtain; mat-gatim-My supreme abode; parām-which is transcendental, beyond this material world.
Both of you, husband and wife, constantly think of Me as your son, but always know that I am the Supreme Personality of Godhead. By thus thinking of Me constantly with love and affection, you will achieve the highest perfection: returning home, back to Godhead.
This instruction by the Supreme Personality of Godhead to His father and mother, who are eternally connected with Him, is especially intended for persons eager to return home, back to Godhead. One should never think of the Supreme Personality of Godhead as an ordinary human being, as nondevotees do. Kṛṣṇa, the Supreme Personality of Godhead, personally appeared and left His instructions for the benefit of all human society, but fools and rascals unfortunately think of Him as an ordinary human being and twist the instructions of Bhagavad-gītā for the satisfaction of their senses. Practically everyone commenting on Bhagavad-gītā interprets it for sense gratification. It has become especially fashionable for modern scholars and politicians to interpret Bhagavad-gītā as if it were something fictitious, and by their wrong interpretations they are spoiling their own careers and the careers of others. The Kṛṣṇa consciousness movement, however, is fighting against this principle of regarding Kṛṣṇa as a fictitious person and of accepting that there was no Battle of Kurukṣetra, that everything is symbolic, and that nothing in Bhagavad-gītā is true. In any case, if one truly wants to be successful, one can do so by reading the text of Bhagavad-gītā as it is. Śrī Caitanya Mahāprabhu especially stressed the instructions of Bhagavad-gītā: yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa [Cc. Madhya 7.128]. If one wants to achieve the highest success in life, one must accept Bhagavad-gītā as spoken by the Supreme Lord. By accepting Bhagavad-gītā in this way, all of human society can become perfect and happy.
It is to be noted that because Vasudeva and Devakī would be separated from Kṛṣṇa when He was carried to Gokula, the residence of Nanda Mahārāja, the Lord personally instructed them that they should always think of Him as their son and as the Supreme Personality of Godhead. That would keep them in touch with Him. After eleven years, the Lord would return to Mathurā to be their son, and therefore there was no question of separation.
TEXT 46
śrī-śuka uvāca
ity uktvāsīd dharis tūṣṇīṁ
bhagavān ātma-māyayā
pitroḥ sampaśyatoḥ sadyo
babhūva prākṛtaḥ śiśuḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti uktvā-after instructing in this way; āsīt-remained; hariḥ-the Supreme Personality of Godhead; tūṣṇīm-silent; bhagavān-Lord Viṣṇu, the Supreme Personality of Godhead; ātma-māyayā-by acting in His own spiritual energy; pitroḥ sampaśyatoḥ-while His father and mother were factually seeing Him; sadyaḥ-immediately; babhūva-He became; prākṛtaḥ-like an ordinary human being; śiśuḥ-a child.
Śukadeva Gosvāmī said: After thus instructing His father and mother, the Supreme Personality of Godhead, Kṛṣṇa, remained silent. In their presence, by His internal energy, He then transformed Himself into a small human child. [In other words, He transformed Himself into His original form: kṛṣṇas tu bhagavān svayam.]
As stated in Bhagavad-gītā (4.6), sambhavāmy ātma-māyayā: whatever is done by the Supreme Personality of Godhead is done by His spiritual energy; nothing is forced upon Him by the material energy. This is the difference between the Lord and an ordinary living being. The Vedas say:
parāsya śaktir vividhaiva śrūyate
svābhāvikī jñāna-bala-kriyā ca
(Śvetāśvatara Upaniṣad 6.8)
It is natural for the Lord to be untinged by material qualities, and because everything is perfectly present in His spiritual energy, as soon as He desires something, it is immediately done. The Lord is not a prākṛta-śiśu, a child of this world, but by His personal energy He appeared like one. Ordinary people may have difficulty accepting the supreme controller, God, as a human being because they forget that He can do everything by spiritual energy (ātma-māyayā). Nonbelievers say, "How can the supreme controller descend as an ordinary being?" This sort of thinking is materialistic. Śrīla Jīva Gosvāmī says that unless we accept the energy of the Supreme Personality of Godhead as inconceivable, beyond the conception of our words and mind, we cannot understand the Supreme Lord. Those who doubt that the Supreme Personality of Godhead can come as a human being and turn Himself into a human child are fools who think that Kṛṣṇa's body is material, that He is born and that He therefore also dies.
In Śrīmad-Bhāgavatam, Third Canto, Fourth Chapter, verses 28 and 29, there is a description of Kṛṣṇa's leaving His body. Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī, "When all the members of the Yadu dynasty met their end, Kṛṣṇa also put an end to Himself, and the only member of the family who remained alive was Uddhava. How was this possible?" Śukadeva Gosvāmī answered that Kṛṣṇa, by His own energy, destroyed the entire family and then thought of making His own body disappear. In this connection, Śukadeva Gosvāmī described how the Lord gave up His body. But this was not the destruction of Kṛṣṇa's body; rather, it was the disappearance of the Supreme Lord by His personal energy.
Actually, the Lord does not give up His body, which is eternal, but as He can change His body from the form of Viṣṇu to that of an ordinary human child, He can change His body to any form He likes. This does not mean that He gives up His body. By spiritual energy, the Lord can appear in a body made of wood or stone. He can change His body into anything because everything is His energy (parāsya śaktir vividhaiva śrūyate). As clearly said in Bhagavad-gītā (7.4), bhinnā prakṛtir aṣṭadhā: the material elements are separated energies of the Supreme Lord. If He transforms Himself into the arcā-mūrti, the worshipable Deity, which we see as stone or wood, He is still Kṛṣṇa. Therefore the śāstra warns, arcye viṣṇau śilā-dhīr guruṣu nara-matiḥ. One who thinks that the worshipable Deity in the temple is made of wood or stone, one who sees a Vaiṣṇava guru as an ordinary human being, or one who materially conceives of a Vaiṣṇava as belonging to a particular caste is nārakī, a resident of hell. The Supreme Personality of Godhead can appear before us in many forms, as he likes, but we must know the true facts: janma karma ca me divyam evaṁ yo vetti tattvataḥ (Bg. 4.9). By following the instructions of sādhu, guru and śāstra-the saintly persons, the spiritual master and the authoritative scriptures-one can understand Kṛṣṇa, and then one makes his life successful by returning home, back to Godhead.
TEXT 47
tataś ca śaurir bhagavat-pracoditaḥ
sutaṁ samādāya sa sūtikā-gṛhāt
yadā bahir gantum iyeṣa tarhy ajā
yā yogamāyājani nanda-jāyayā
SYNONYMS
tataḥ-thereafter; ca-indeed; śauriḥ-Vasudeva; bhagavat-pracoditaḥ-being instructed by the Supreme Personality of Godhead; sutam-his son; samādāya-carrying very carefully; saḥ-he; sūtikā-gṛhāt-from the maternity room; yadā-when; bahiḥ gantum-to go outside; iyeṣa-desired; tarhi-exactly at that time; ajā-the transcendental energy, who also never takes birth; yā-who; yogamāyā-is known as Yogamāyā; ajani-took birth; nanda-jāyayā-from the wife of Nanda Mahārāja.
Thereafter, exactly when Vasudeva, being inspired by the Supreme Personality of Godhead, was about to take the newborn child from the delivery room, Yogamāyā, the Lord's spiritual energy, took birth as the daughter of the wife of Mahārāja Nanda.
Śrīla Viśvanātha Cakravartī Ṭhākura discusses that Kṛṣṇa appeared simultaneously as the son of Devakī and as the son of Yaśodā, along with the spiritual energy Yogamāyā. As the son of Devakī, He first appeared as Viṣṇu, and because Vasudeva was not in the position of pure affection for Kṛṣṇa, Vasudeva worshiped his son as Lord Viṣṇu. Yaśodā, however, pleased her son Kṛṣṇa without understanding His Godhood. This is the difference between Kṛṣṇa as the son of Yaśodā and as the son of Devakī. This is explained by Viśvanātha Cakravartī on the authority of Hari-vaṁśa.
TEXTS 48–49
tayā hṛta-pratyaya-sarva-vṛttiṣu
dvāḥ-stheṣu paureṣv api śāyiteṣv atha
dvāraś ca sarvāḥ pihitā duratyayā
bṛhat-kapāṭāyasa-kīla-śṛṅkhalaiḥ
tāḥ kṛṣṇa-vāhe vasudeva āgate
svayaṁ vyavaryanta yathā tamo raveḥ
vavarṣa parjanya upāṁśu-garjitaḥ
śeṣo 'nvagād vāri nivārayan phaṇaiḥ
SYNONYMS
tayā-by the influence of Yogamāyā; hṛta-pratyaya-deprived of all sensation; sarva-vṛttiṣu-having all their senses; dvāḥ-stheṣu-all the doormen; paureṣu api-as well as other members of the house; śāyiteṣu-sleeping very deeply; atha-when Vasudeva tried to take his transcendental son out of the confinement; dvāraḥ ca-as well as the doors; sarvāḥ-all; pihitāḥ-constructed; duratyayā-very hard and firm; bṛhat-kapāṭa-and on great doors; āyasa-kīla-śṛṅkhalaiḥ-strongly constructed with iron pins and closed with iron chains; tāḥ-all of them; kṛṣṇa-vāhe-bearing Kṛṣṇa; vasudeve-when Vasudeva; āgate-appeared; svayam-automatically; vyavaryanta-opened wide; yathā-as; tamaḥ-darkness; raveḥ-on the appearance of the sun; vavarṣa-showered rain; parjanyaḥ-the clouds in the sky; upāṁśu-garjitaḥ-very mildly resounding and raining very slightly; śeṣaḥ-Ananta-nāga; anvagāt-followed; vāri-showers of rain; nivārayan-stopping; phaṇaiḥ-by spreading His hoods.
By the influence of Yogamāyā, all the doorkeepers fell fast asleep, their senses unable to work, and the other inhabitants of the house also fell deeply asleep. When the sun rises, the darkness automatically disappears; similarly, when Vasudeva appeared, the closed doors, which were strongly pinned with iron and locked with iron chains, opened automatically. Since the clouds in the sky were mildly thundering and showering, Ananta-nāga, an expansion of the Supreme Personality of Godhead, followed Vasudeva, beginning from the door, with hoods expanded to protect Vasudeva and the transcendental child.
Śeṣa-nāga is an expansion of the Supreme Personality of Godhead whose business is to serve the Lord with all necessary paraphernalia. When Vasudeva was carrying the child, Śeṣa-nāga came to serve the Lord and protect Him from the mild showers of rain.
TEXT 50
maghoni varṣaty asakṛd yamānujā
gambhīra-toyaugha-javormi-phenilā
bhayānakāvarta-śatākulā nadī
mārgaṁ dadau sindhur iva śriyaḥ pateḥ
SYNONYMS
maghoni varṣati-because of Lord Indra's showering rain; asakṛt-constantly; yama-anujā-the River Yamunā, who is considered the younger sister of Yamarāja; gambhīra-toya-ogha-of the very deep water; java-by the force; ūrmi-by the waves; phenilā-full of foam; bhayānaka-fierce; āvarta-śata-by the whirling waves; ākulā-agitated; nadī-the river; mārgam-way; dadau-gave; sindhuḥ iva-like the ocean; śriyaḥ pateḥ-unto Lord Rāmacandra, the husband of the goddess Sītā.
Because of constant rain sent by the demigod Indra, the River Yamunā was filled with deep water, foaming about with fiercely whirling waves. But as the great Indian Ocean had formerly given way to Lord Rāmacandra by allowing Him to construct a bridge, the River Yamunā gave way to Vasudeva and allowed him to cross.
TEXT 51
nanda-vrajaṁ śaurir upetya tatra tān
gopān prasuptān upalabhya nidrayā
sutaṁ yaśodā-śayane nidhāya tat-
sutām upādāya punar gṛhān agāt
SYNONYMS
nanda-vrajam-the village or the house of Nanda Mahārāja; śauriḥ-Vasudeva; upetya-reaching; tatra-there; tān-all the members; gopān-the cowherd men; prasuptān-were fast asleep; upalabhya-understanding that; nidrayā-in deep sleep; sutam-the son (Vasudeva's son); yaśodā-śayane-on the bed where mother Yaśodā was sleeping; nidhāya-placing; tat-sutām-her daughter; upādāya-picking up; punaḥ-again; gṛhān-to his own house; agāt-returned.
When Vasudeva reached the house of Nanda Mahārāja, he saw that all the cowherd men were fast asleep. Thus he placed his own son on the bed of Yaśodā, picked up her daughter, an expansion of Yogamāyā, and then returned to his residence, the prison house of Kaṁsa.
Vasudeva knew very well that as soon as the daughter was in the prison house of Kaṁsa, Kaṁsa would immediately kill her; but to protect his own child, he had to kill the child of his friend. Nanda Mahārāja was his friend, but out of deep affection and attachment for his own son, he knowingly did this. Śrīla Viśvanātha Cakravartī Ṭhākura says that one cannot be blamed for protecting one's own child at the sacrifice of another's. Furthermore, Vasudeva cannot be accused of callousness, since his actions were impelled by the force of Yogamāyā.
TEXT 52
devakyāḥ śayane nyasya
vasudevo 'tha dārikām
pratimucya pador loham
āste pūrvavad āvṛtaḥ
SYNONYMS
devakyāḥ-of Devakī; śayane-on the bed; nyasya-placing; vasudevaḥ-Vasudeva; atha-thus; dārikām-the female child; pratimucya-binding himself again; padoḥ loham-iron shackles on the two legs; āste-remained; pūrva-vat-like before; āvṛtaḥ-bound.
Vasudeva placed the female child on the bed of Devakī, bound his legs with the iron shackles, and thus remained there as before.
TEXT 53
yaśodā nanda-patnī ca
jātaṁ param abudhyata
na tal-liṅgaṁ pariśrāntā
nidrayāpagata-smṛtiḥ
SYNONYMS
yaśodā-Yaśodā, Kṛṣṇa's mother in Gokula; nanda-patnī-the wife of Nanda Mahārāja; ca-also; jātam-a child was born; param-the Supreme Person; abudhyata-could understand; na-not; tat-liṅgam-whether the child was male or female; pariśrāntā-because of too much labor; nidrayā-when overwhelmed with sleep; apagata-smṛtiḥ-having lost consciousness.
Exhausted by the labor of childbirth, Yaśodā was overwhelmed with sleep and unable to understand what kind of child had been born to her.
Nanda Mahārāja and Vasudeva were intimate friends, and so were their wives, Yaśodā and Devakī. Although their names were different, they were practically nondifferent personalities. The only difference is that Devakī was able to understand that the Supreme Personality of Godhead had been born to her and had now changed into Kṛṣṇa, whereas Yaśodā was not able to understand what kind of child had been born to her. Yaśodā was such an advanced devotee that she never regarded Kṛṣṇa as the Supreme Personality of Godhead, but simply loved Him as her own child. Devakī, however, knew from the very beginning that although Kṛṣṇa was her son, He was the Supreme Personality of Godhead. In Vṛndāvana, no one regarded Kṛṣṇa as the Supreme Personality of Godhead. When something very wonderful happened because of Kṛṣṇa's activities, the inhabitants of Vṛndāvana-the cowherd men, the cowherd boys, Nanda Mahārāja, Yaśodā and the others-were surprised, but they never considered their son Kṛṣṇa the Supreme Personality of Godhead. Sometimes they suggested that some great demigod had appeared there as Kṛṣṇa. In such an exalted status of devotional service, a devotee forgets the position of Kṛṣṇa and intensely loves the Supreme Personality of Godhead without understanding His position. This is called kevala-bhakti and is distinct from the stages of jñāna and jñānamayī bhakti.
Thus end the Bhaktivedanta purports of the Tenth Canto, Third Chapter, of the Śrīmad-Bhāgavatam, entitled "The Birth of Lord Kṛṣṇa."
Chapter Four
The Atrocities of King Kaṁsa
This chapter describes how Kaṁsa, following the advice of his demoniac friends, considered the persecution of small children to be very diplomatic.
After Vasudeva bound himself with iron shackles as before, all the doors of the prison house closed by the influence of Yogamāyā, who then began crying as a newborn child, This crying awakened the doorkeepers, who immediately informed Kaṁsa that a child had been born to Devakī. Upon hearing this news, Kaṁsa appeared with great force in the maternity room, and in spite of Devakī's pleas that the child be saved, the demon forcibly snatched the child from Devakī's hands and dashed the child against a rock. Unfortunately for Kaṁsa, however, the newborn child slipped away from his hands, rose above his head and appeared as the eight-armed form of Durgā. Durgā then told Kaṁsa, "The enemy you contemplate has taken birth somewhere else. Therefore your plan to persecute all the children will prove futile."
According to the prophecy, the eighth child of Devakī would kill Kaṁsa, and therefore when Kaṁsa saw that the eighth child was a female and heard that his so-called enemy had taken birth elsewhere, he was struck with wonder. He decided to release Devakī and Vasudeva, and he admitted before them the wrongness of his atrocities. Falling at the feet of Devakī and Vasudeva, he begged their pardon and tried to convince them that because the events that had taken place were destined to happen, they should not be unhappy for his having killed so many of their children. Devakī and Vasudeva, being naturally very pious, immediately excused Kaṁsa for his atrocities, and Kaṁsa, after seeing that his sister and brother-in-law were happy, returned to his home.
After the night passed, however, Kaṁsa called for his ministers and informed them of all that had happened. The ministers, who were all demons, advised Kaṁsa that because his enemy had already taken birth somewhere else, all the children born within the past ten days in the villages within Kaṁsa's kingdom should be killed. Although the demigods always feared Kaṁsa, they should not be treated leniently; since they were enemies, Kaṁsa should try his best to uproot their existence. The demoniac ministers further advised that Kaṁsa and the demons continue their enmity toward Viṣṇu because Viṣṇu is the original person among all the demigods. The brāhmaṇas, the cows, the Vedas, austerity, truthfulness, control of the senses and mind, faithfulness and mercy are among the different parts of the body of Viṣṇu, who is the origin of all the demigods, including Lord Brahmā and Lord Śiva. Therefore, the ministers advised, the demigods, the saintly persons, the cows and the brāhmaṇas should be systematically persecuted. Strongly advised in this way by his friends, the demoniac ministers, Kaṁsa approved of their instructions and considered it beneficial to be envious of the brāhmaṇas. Following Kaṁsa's orders, therefore, the demons began committing their atrocities all over Vrajabhūmi.
TEXT 1
śrī-śuka uvāca
bahir-antaḥ-pura-dvāraḥ
sarvāḥ pūrvavad āvṛtāḥ
tato bāla-dhvaniṁ śrutvā
gṛha-pālāḥ samutthitāḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; bahiḥ-antaḥ-pura-dvāraḥ-the doors inside and outside the house; sarvāḥ-all; pūrva-vat-like before; āvṛtāḥ-closed; tataḥ-thereafter; bāla-dhvanim-the crying of the newborn child; śrutvā-hearing; gṛha-pālāḥ-all the inhabitants of the house, especially the doormen; samutthitāḥ-awakened.
Śukadeva Gosvāmī continued: My dear King Parīkṣit, the doors inside and outside the house closed as before. Thereafter, the inhabitants of the house, especially the watchmen, heard the crying of the newborn child and thus awakened from their beds.
The activities of Yogamāyā are distinctly visible in this chapter, in which Devakī and Vasudeva excuse Kaṁsa for his many devious, atrocious activities and Kaṁsa becomes repentant and falls at their feet. Before the awakening of the watchmen and the others in the prison house, many other things happened. Kṛṣṇa was born and transferred to the home of Yaśodā in Gokula, the strong doors opened and again closed, and Vasudeva resumed his former condition of being shackled. The watchmen, however, could not understand all this. They awakened only when they heard the crying of the newborn child, Yogamāyā.
Śrīla Viśvanātha Cakravartī Ṭhākura has remarked that the watchmen were just like dogs. At night the dogs in the street act like watchmen. If one dog barks, many other dogs immediately follow it by barking. Although the street dogs are not appointed by anyone to act as watchmen, they think they are responsible for protecting the neighborhood, and as soon as someone unknown enters it, they all begin to bark. Both Yogamāyā and Mahāmāyā act in all material activities (prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]), but although the energy of the Supreme Personality of Godhead acts under the Supreme Lord's direction (mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]), doglike watchmen such as politicians and diplomats think that they are protecting their neighborhoods from the dangers of the outside world. These are the actions of māyā. But one who surrenders to Kṛṣṇa is relieved of the protection afforded by the dogs and doglike guardians of this material world.
TEXT 2
te tu tūrṇam upavrajya
devakyā garbha-janma tat
ācakhyur bhoja-rājāya
yad udvignaḥ pratīkṣate
SYNONYMS
te-all the watchmen; tu-indeed; tūrṇam-very quickly; upavrajya-going before (the King); devakyāḥ-of Devakī; garbha-janma-the deliverance from the womb; tat-that (child); ācakhyuḥ-submitted; bhoja-rājāya-unto the King of the Bhojas, Kaṁsa; yat-of whom; udvignaḥ-with great anxiety; pratīkṣate-was waiting (for the child's birth).
Thereafter, all the watchmen very quickly approached King Kaṁsa, the ruler of the Bhoja dynasty, and submitted the news of the birth of Devakī's child. Kaṁsa, who had awaited this news very anxiously, immediately took action.
Kaṁsa was very anxiously waiting because of the prophecy that the eighth child of Devakī would kill him. This time, naturally, he was awake and waiting, and when the watchmen approached him, he immediately took action to kill the child.
TEXT 3
sa talpāt tūrṇam utthāya
kālo 'yam iti vihvalaḥ
sūtī-gṛham agāt tūrṇaṁ
praskhalan mukta-mūrdhajaḥ
SYNONYMS
saḥ-he (King Kaṁsa); talpāt-from the bed; tūrṇam-very quickly; utthāya-getting up; kālaḥ ayam-here is my death, the supreme time; iti-in this way; vihvalaḥ-overwhelmed; sūtī-gṛham-to the maternity home; agāt-went; tūrṇam-without delay; praskhalan-scattering; mukta-had become opened; mūrdha-jaḥ-the hair on the head.
Kaṁsa immediately got up from bed, thinking, "Here is Kāla, the supreme time factor, which has taken birth to kill me!" Thus overwhelmed, Kaṁsa, his hair scattered on his head, at once approached the place where the child had been born.
The word kālaḥ is significant. Although the child was born to kill Kaṁsa, Kaṁsa thought that this was the proper time to kill the child so that he himself would be saved. Kāla is actually another name of the Supreme Personality of Godhead when He appears only for the purpose of killing. When Arjuna inquired from Kṛṣṇa in His universal form, "Who are You?" the Lord presented Himself as kāla, death personified to kill. By nature's law, when there is an unwanted increase in population, kāla appears, and by some arrangement of the Supreme Personality of Godhead, people are killed wholesale in different ways, by war, pestilence, famine and so on. At that time, even atheistic political leaders go to a church, mosque or temple for protection by God or gods and submissively say, "God willing." Before that, they pay no attention to God, not caring to know God or His will, but when kāla appears, they say, "God willing." Death is but another feature of the supreme kāla, the Supreme Personality of Godhead. At the time of death, the atheist must submit to this supreme kāla, and then the Supreme Personality of Godhead takes away all his possessions (mṛtyuḥ sarva-haraś cāham) and forces him to accept another body (tathā dehāntara-prāptiḥ). This the atheists do not know, and if they do know, they neglect it so that they may go on with their normal life. The Kṛṣṇa consciousness movement is trying to teach them that although for a few years one may act as a great protector or great watchman, with the appearance of kāla, death, one must take another body by the laws of nature. Not knowing this, they unnecessarily waste their time in their occupation as watchdogs and do not try to get the mercy of the Supreme Personality of Godhead. As it is clearly said, aprāpya māṁ nivartante mṛtyu-saṁsāra-vartmani: without Kṛṣṇa consciousness, one is condemned to continue wandering in birth and death, not knowing what will happen in one's next birth.
TEXT 4
tam āha bhrātaraṁ devī
kṛpaṇā karuṇaṁ satī
snuṣeyaṁ tava kalyāṇa
striyaṁ mā hantum arhasi
SYNONYMS
tam-unto Kaṁsa; āha-said; bhrātaram-her brother; devī-mother Devakī; kṛpaṇā-helplessly; karuṇam-piteously; satī-the chaste lady; snuṣā iyam tava-this child will be your daughter-in-law, the wife of your future son; kalyāṇa-O all-auspicious one; striyam-a woman; mā-not; hantum-to kill; arhasi-you deserve.
Devakī helplessly, piteously appealed to Kaṁsa: My dear brother, all good fortune unto you. Don't kill this girl. She will be your daughter-in-law. Indeed, it is unworthy of you to kill a woman.
Kaṁsa had previously excused Devakī because he thought that a woman should not be killed, especially when pregnant. But now, by the influence of māyā, he was prepared to kill a woman-not only a woman, but a small, helpless newborn child. Devakī wanted to save her brother from this terrible, sinful act. Therefore she told him, "Don't be so atrocious as to kill a female child. Let there be all good fortune for you." Demons can do anything for their personal benefit, not considering what is pious or vicious. But Devakī, on the contrary, although safe because she had already given birth to her own son, Kṛṣṇa, was anxious to save the daughter of someone else. This was natural for her.
TEXT 5
bahavo hiṁsitā bhrātaḥ
śiśavaḥ pāvakopamāḥ
tvayā daiva-nisṛṣṭena
putrikaikā pradīyatām
SYNONYMS
bahavaḥ-many; hiṁsitāḥ-killed out of envy; bhrātaḥ-my dear brother; śiśavaḥ-small children; pāvaka-upamāḥ-all of them equal to fire in brightness and beauty; tvayā-by you; daiva-nisṛṣṭena-as spoken by destiny; putrikā-daughter; ekā-one; pradīyatām-give me as your gift.
My dear brother, by the influence of destiny you have already killed many babies, each of them as bright and beautiful as fire. But kindly spare this daughter. Give her to me as your gift.
Here we see that Devakī first focused Kaṁsa's attention on his atrocious activities, his killing of her many sons. Then she wanted to compromise with him by saying that whatever he had done was not his fault, but was ordained by destiny. Then she appealed to him to give her the daughter as a gift. Devakī was the daughter of a kṣatriya and knew how to play the political game. In politics there are different methods of achieving success: first repression (dama), then compromise (sāma), and then asking for a gift (dāna). Devakī first adopted the policy of repression by directly attacking Kaṁsa for having cruelly, atrociously killed her babies. Then she compromised by saying that this was not his fault, and then she begged for a gift. As we learn from the history of the Mahābhārata, or "Greater India," the wives and daughters of the ruling class, the kṣatriyas, knew the political game, but we never find that a woman was given the post of chief executive. This is in accordance with the injunctions of Manu-saṁhitā, but unfortunately Manu-saṁhitā is now being insulted, and the Āryans, the members of Vedic society, cannot do anything. Such is the nature of Kali-yuga.
Nothing happens unless ordained by destiny.
tasyaiva hetoḥ prayateta kovido
na labhyate yad bhramatām upary adhaḥ
tal labhyate duḥkhavad anyataḥ sukhaṁ
kālena sarvatra gabhīra-raṁhasā
(Bhāg. 1.5.18)
Devakī knew very well that because the killing of her many children had been ordained by destiny, Kaṁsa was not to be blamed. There was no need to give good instructions to Kaṁsa. Upadeśo hi murkhāṇāṁ prakopāya na śāntaye (Cāṇakya Paṇḍita). If a foolish person is given good instructions, he becomes more and more angry. Moreover, a cruel person is more dangerous than a snake. A snake and a cruel person are both cruel, but a cruel person is more dangerous because although a snake can be charmed by mantras or subdued by herbs, a cruel person cannot be subdued by any means. Such was the nature of Kaṁsa.
TEXT 6
nanv ahaṁ te hy avarajā
dīnā hata-sutā prabho
dātum arhasi mandāyā
aṅgemāṁ caramāṁ prajām
SYNONYMS
nanu-however; aham-I am; te-your; hi-indeed; avarajā-younger sister; dīnā-very poor; hata-sutā-deprived of all children; prabho-O my lord; dātum arhasi-you deserve to give (some gift); mandāyāḥ-to me, who am so poor; aṅga-my dear brother; imām-this; caramām-last; prajām-child.
My lord, my brother, I am very poor, being bereft of all my children, but still I am your younger sister, and therefore it would be worthy of you to give me this last child as a gift.
TEXT 7
śrī-śuka uvāca
upaguhyātmajām evaṁ
rudatyā dīna-dīnavat
yācitas tāṁ vinirbhartsya
hastād ācicchide khalaḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; upaguhya-embracing; ātmajām-her daughter; evam-in this way; rudatyā-by Devakī, who was crying; dīna-dīna-vat-very piteously, like a poor woman; yācitaḥ-being begged; tām-her (Devakī); vinirbhartsya-chastising; hastāt-from her hands; ācicchide-separated the child by force; khalaḥ-Kaṁsa, the most cruel.
Śukadeva Gosvāmī continued: piteously embracing her daughter and crying, Devakī begged Kaṁsa for the child, but he was so cruel that he chastised her and forcibly snatched the child from her hands.
Although Devakī was crying like a very poor woman, actually she was not poor, and therefore the word used here is dīnavat. She had already given birth to Kṛṣṇa. Therefore, who could have been richer than she? Even the demigods had come to offer prayers to Devakī, but she played the part of a poor, piteously afflicted woman because she wanted to save the daughter of Yaśodā.
TEXT 8
tāṁ gṛhītvā caraṇayor
jāta-mātrāṁ svasuḥ sutām
apothayac chilā-pṛṣṭhe
svārthonmūlita-sauhṛdaḥ
SYNONYMS
tām-the child; gṛhītvā-taking by force; caraṇayoḥ-by the two legs; jāta-mātrām-the newborn child; svasuḥ-of his sister; sutām-the daughter; apothayat-smashed; śilā-pṛṣṭhe-on the surface of a stone; sva-artha-unmūlita-uprooted because of intense selfishness; sauhṛdaḥ-all friendship or family relationships.
Having uprooted all relationships with his sister because of intense selfishness, Kaṁsa, who was sitting on his knees, grasped the newborn child by the legs and tried to dash her against the surface of a stone.
TEXT 9
sā tad-dhastāt samutpatya
sadyo devy ambaraṁ gatā
adṛśyatānujā viṣṇoḥ
sāyudhāṣṭa-mahābhujā
SYNONYMS
sā-that female child; tat-hastāt-from the hand of Kaṁsa; sam-utpatya-slipped upward; sadyaḥ-immediately; devī-the form of a demigoddess; ambaram-into the sky; gatā-went; adṛśyata-was seen; anujā-the younger sister; viṣṇoḥ-of the Supreme Personality of Godhead; sa-āyudhā-with weapons; aṣṭa-eight; mahā-bhujā-with mighty arms.
The child, Yogamāyā-devī, the younger sister of Lord Viṣṇu, slipped upward from Kaṁsa's hands and appeared in the sky as Devī, the goddess Durgā, with eight arms, completely equipped with weapons.
Kaṁsa tried to dash the child downward against a piece of stone, but since she was Yogamāyā, the younger sister of Lord Viṣṇu, she slipped upward and assumed the form of the goddess Durgā. The word anujā, meaning "the younger sister," is significant. When Viṣṇu, or Kṛṣṇa, took birth from Devakī, He must have simultaneously taken birth from Yaśodā also. Otherwise how could Yogamāyā have been anujā, the Lord's younger sister?
TEXTS 10–11
divya-srag-ambarālepa-
ratnābharaṇa-bhūṣitā
dhanuḥ-śūleṣu-carmāsi-
śaṅkha-cakra-gadā-dharā
siddha-cāraṇa-gandharvair
apsaraḥ-kinnaroragaiḥ
upāhṛtoru-balibhiḥ
stūyamānedam abravīt
SYNONYMS
divya-srak-ambara-ālepa-she then assumed the form of a demigoddess, completely decorated with sandalwood pulp, flower garlands and a nice dress; ratna-ābharaṇa-bhūṣitā-decorated with ornaments of valuable jewels; dhanuḥ-śūla-iṣu-carma-asi-with bow, trident, arrows, shield and sword; śaṅkha-cakra-gadā-dharā-and holding the weapons of Viṣṇu (conchshell, disc and club); siddha-cāraṇa-gandharvaiḥ-by the Siddhas, Cāraṇas and Gandharvas; apsaraḥ-kinnara-uragaiḥ-and by the Apsarās, Kinnaras and Uragas; upāhṛta-uru-balibhiḥ-who brought all kinds of presentations to her; stūyamānā-being praised; idam-these words; abravīt-she said.
The goddess Durgā was decorated with flower garlands, smeared with sandalwood pulp and dressed with excellent garments and ornaments made of valuable jewels. Holding in her hands a bow, a trident, arrows, a shield, a sword, a conchshell, a disc and a club, and being praised by celestial beings like Apsarās, Kinnaras, Uragas, Siddhas, Cāraṇas and Gandharvas, who worshiped her with all kinds of presentations, she spoke as follows.
TEXT 12
kiṁ mayā hatayā manda
jātaḥ khalu tavānta-kṛt
yatra kva vā pūrva-śatrur
mā hiṁsīḥ kṛpaṇān vṛthā
SYNONYMS
kim-what is the use; mayā-me; hatayā-in killing; manda-O you fool; jātaḥ-has already been born; khalu-indeed; tava anta-kṛt-who will kill you; yatra kva vā-somewhere else; pūrva-śatruḥ-your former enemy; mā-do not; hiṁsīḥ-kill; kṛpaṇān-other poor children; vṛthā-unnecessarily.
O Kaṁsa, you fool, what will be the use of killing me? The Supreme Personality of Godhead, who has been your enemy from the very beginning and who will certainly kill you, has already taken His birth somewhere else. Therefore, do not unnecessarily kill other children.
TEXT 13
iti prabhāṣya taṁ devī
māyā bhagavatī bhuvi
bahu-nāma-niketeṣu
bahu-nāmā babhūva ha
SYNONYMS
iti-in this way; prabhāṣya-addressing; tam-Kaṁsa; devī-the goddess Durgā; māyā-Yogamāyā; bhagavatī-possessing immense power, like that of the Supreme Personality of Godhead; bhuvi-on the surface of the earth; bahu-nāma-of different names; niketeṣu-in different places; bahu-nāmā-different names; babhūva-became; ha-indeed.
After speaking to Kaṁsa in this way, the goddess Durgā, Yogamāyā, appeared in different places, such as Vārāṇasī, and became celebrated by different names, such as Annapūrṇā, Durgā, Kālī and Bhadrā.
The goddess Durgā is celebrated in Calcutta as Kālī, in Bombay as Mumbādevī, in Vārāṇasī as Annapūrṇā, in Cuttack as Bhadrakālī and in Ahmedabad as Bhadrā. Thus in different places she is known by different names. Her devotees are known as śāktas, or worshipers of the energy of the Supreme Personality of Godhead, whereas worshipers of the Supreme Personality of Godhead Himself are called Vaiṣṇavas. Vaiṣṇavas are destined to return home, back to Godhead, in the spiritual world, whereas the śāktas are destined to live within this material world to enjoy different types of material happiness. In the material world, the living entity must accept different types of bodies. Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā (Bg. 18.61). According to the living entity's desire, Yogamāyā, or Māyā, the goddess Durgā, gives him a particular type of body, which is mentioned as yantra, a machine. But the living entities who are promoted to the spiritual world do not return to the prison house of a material body (tyaktvā dehaṁ punar janma naiti mām eti so'rjuna [Bg. 4.9]). The words janma na eti indicate that these living entities remain in their original, spiritual bodies to enjoy the company of the Supreme Personality of Godhead in the transcendental abodes Vaikuṇṭha and Vṛndāvana.
TEXT 14
tayābhihitam ākarṇya
kaṁsaḥ parama-vismitaḥ
devakīṁ vasudevaṁ ca
vimucya praśrito 'bravīt
SYNONYMS
tayā-by the goddess Durgā; abhihitam-the words spoken; ākarṇya-by hearing; kaṁsaḥ-Kaṁsa; parama-vismitaḥ-was struck with wonder; devakīm-unto Devakī; vasudevam ca-and Vasudeva; vimucya-releasing immediately; praśritaḥ-with great humility; abravīt-spoke as follows.
After hearing the words of the goddess Durgā, Kaṁsa was struck with wonder. Thus he approached his sister Devakī and brother-in-law Vasudeva, released them immediately from their shackles, and very humbly spoke as follows.
Kaṁsa was astonished because the goddess Durgā had become the daughter of Devakī. Since Devakī was a human being, how could the goddess Durgā become her daughter? This was one cause of his astonishment. Also, how is it that the eighth child of Devakī was a female? This also astonished him. Asuras are generally devotees of mother Durgā, Śakti, or of demigods, especially Lord Śiva. The appearance of Durgā in her original eight-armed feature, holding various weapons, immediately changed Kaṁsa's mind about Devakī's being an ordinary human. Devakī must have had some transcendental qualities; otherwise why would the goddess Durgā have taken birth from her womb? Under the circumstances, Kaṁsa, struck with wonder, wanted to compensate for his atrocities against his sister Devakī.
TEXT 15
aho bhaginy aho bhāma
mayā vāṁ bata pāpmanā
puruṣāda ivāpatyaṁ
bahavo hiṁsitāḥ sutāḥ
SYNONYMS
aho-alas; bhagini-my dear sister; aho-alas; bhāma-my dear brother-in-law; mayā-by me; vām-of you; bata-indeed; pāpmanā-because of sinful activities; puruṣa-adaḥ-a Rākṣasa, man-eater; iva-like; apatyam-child; bahavaḥ-many; hiṁsitāḥ-have been killed; sutāḥ-sons.
Alas, my sister! Alas, my brother-in-law! I am indeed so sinful that exactly like a man-eater [Rākṣasa] who eats his own child, I have killed so many sons born of you.
Rākṣasas are understood to be accustomed to eating their own sons, as snakes and many other animals sometimes do. At the present moment in Kali-yuga, Rākṣasa fathers and mothers are killing their own children in the womb, and some are even eating the fetus with great relish. Thus the so-called civilization is gradually advancing by producing Rākṣasas.
TEXT 16
sa tv ahaṁ tyakta-kāruṇyas
tyakta-jñāti-suhṛt khalaḥ
kān lokān vai gamiṣyāmi
brahma-heva mṛtaḥ śvasan
SYNONYMS
saḥ-that person (Kaṁsa); tu-indeed; aham-I; tyakta-kāruṇyaḥ-devoid of all mercy; tyakta-jñāti-suhṛt-my relatives and friends have been rejected by me; khalaḥ-cruel; kān lokān-which planets; vai-indeed; gamiṣyāmi-shall go; brahma-hā iva-like the killer of a brāhmaṇa; mṛtaḥ śvasan-either after death or while breathing.
Being merciless and cruel, I have forsaken all my relatives and friends. Therefore, like a person who has killed a brāhmaṇa, I do not know to which planet I shall go, either after death or while breathing.
TEXT 17
daivam apy anṛtaṁ vakti
na martyā eva kevalam
yad-viśrambhād ahaṁ pāpaḥ
svasur nihatavāñ chiśūn
SYNONYMS
daivam-providence; api-also; anṛtam-lies; vakti-say; na-not; martyāḥ-human beings; eva-certainly; kevalam-only; yat-viśrambhāt-because of believing that prophecy; aham-I; pāpaḥ-the most sinful; svasuḥ-of my sister; nihatavān-killed; śiśūn-so many children.
Alas, not only human beings but sometimes even providence lies. And I am so sinful that I believed the omen of providence and killed so many of my sister's children.
TEXT 18
mā śocataṁ mahā-bhāgāv
ātmajān sva-kṛtaṁ bhujaḥ
jāntavo na sadaikatra
daivādhīnās tadāsate
SYNONYMS
mā śocatam-kindly do not be aggrieved (for what happened in the past); mahā-bhāgau-O you who are learned and fortunate in spiritual knowledge; ātmajān-for your sons; sva-kṛtam-only because of their own acts; bhujaḥ-who are suffering; jāntavaḥ-all living entities; na-not; sadā-always; ekatra-in one place; daiva-adhīnāḥ-who are under the control of providence; tadā-hence; āsate-live.
O great souls, your children have suffered their own misfortune. Therefore, please do not lament for them. All living entities are under the control of the Supreme, and they cannot always live together.
Kaṁsa addressed his sister and brother-in-law as mahā-bhāgau because although he killed their ordinary children, the goddess Durgā took birth from them. Because Devakī bore Durgādevī in her womb, Kaṁsa praised both Devakī and her husband. Asuras are very devoted to the goddess Durgā, Kālī and so forth. Kaṁsa, therefore, truly astonished, appreciated the exalted position of his sister and brother-in-law. Durgā is certainly not under the laws of nature, because she herself is the controller of the laws of nature. Ordinary living beings, however, are controlled by these laws (prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]). Consequently, none of us are allowed to live together for any long period. By speaking in this way, Kaṁsa tried to pacify his sister and brother-in-law.
TEXT 19
bhuvi bhaumāni bhūtāni
yathā yānty apayānti ca
nāyam ātmā tathaiteṣu
viparyeti yathaiva bhūḥ
SYNONYMS
bhuvi-on the surface of the world; bhaumāni-all material products from earth, such as pots; bhūtāni-which are produced; yathā-as; yānti-appear (in form); apayānti-disappear (broken or mixed with the earth); ca-and; na-not; ayam ātmā-the soul or spiritual identity; tathā-similarly; eteṣu-among all these (products of material elements); viparyeti-is changed or broken; yathā-as; eva-certainly; bhūḥ-the earth.
In this world, we can see that pots, dolls and other products of the earth appear, break and then disappear, mixing with the earth. Similarly, the bodies of all conditioned living entities are annihilated, but the living entities, like the earth itself, are unchanging and never annihilated [na hanyate hanyamāne śarīre [Bg. 2.20]].
Although Kaṁsa is described as a demon, he had good knowledge of the affairs of ātma-tattva, the truth of the self. Five thousand years ago, there were kings like Kaṁsa, who is described as an asura, but he was better than modern politicians and diplomats, who have no knowledge about ātma-tattva. As stated in the Vedas, asaṅgo hy ayaṁ puruṣaḥ: the spirit soul has no connection with the changes of the material body. The body undergoes six changes-birth, growth, sustenance, by-products, dwindling and then annihilation-but the soul undergoes no such changes. Even after the annihilation of a particular bodily form, the original source of the bodily elements does not change. The living entity enjoys the material body, which appears and disappears, but the five elements earth, water, fire, air and ether remain the same. The example given here is that pots and dolls are produced from the earth, and when broken or destroyed they mingle with their original ingredients. In any case, the source of supply remains the same.
As already discussed, the body is made according to the desires of the soul. The soul desires, and thus the body is formed. Kṛṣṇa therefore says in Bhagavad-gītā (18.61):
īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā
"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." Neither the Supersoul, Paramātmā, nor the individual soul changes its original, spiritual identity. The ātmā does not undergo birth, death or changes like the body. Therefore a Vedic aphorism says, asaṅgo hy ayaṁ puruṣaḥ: although the soul is conditioned within this material world, he has no connections with the changes of the material body.
TEXT 20
yathānevaṁ-vido bhedo
yata ātma-viparyayaḥ
deha-yoga-viyogau ca
saṁsṛtir na nivartate
SYNONYMS
yathā-as; an-evam-vidaḥ-of a person who has no knowledge (about ātma-tattva and the steadiness of the ātmā in his own identity, despite the changes of the body); bhedaḥ-the idea of difference between body and self; yataḥ-because of which; ātma-viparyayaḥ-the foolish understanding that one is the body; deha-yoga-viyogau ca-and this causes connections and separations among different bodies; saṁsṛtiḥ-the continuation of conditioned life; na-not; nivartate-does stop.
One who does not understand the constitutional position of the body and the soul [ātmā] becomes too attached to the bodily concept of life. Consequently, because of attachment to the body and its by-products, he feels affected by union with and separation from his family, society and nation. As long as this continues, one continues his material life. [Otherwise, one is liberated.]
As confirmed in Śrīmad-Bhāgavatam (1.2.6):
sa vai puṁsāṁ paro dharmo
yato bhaktir adhokṣaje
ahaituky apratihatā
yayātmā suprasīdati
The word dharma means "engagement." One who is engaged in the service of the Lord (yato bhaktir adhokṣaje), without impediment and without cessation, is understood to be situated in his original, spiritual status. When one is promoted to this status, one is always happy in transcendental bliss. Otherwise, as long as one is in the bodily concept of life, one must suffer material conditions. Janma-mṛtyu jarā-vyādhi-duḥkha-doṣānudarśanam. The body is subject to its own principles of birth, death, old age and disease, but one who is situated in spiritual life (yato bhaktir adhokṣaje) has no birth, no death, no old age and no disease. One may argue that we may see a person who is spiritually engaged twenty-four hours a day but is still suffering from disease. In fact, however, he is neither suffering nor diseased; otherwise he could not be engaged twenty-four hours a day in spiritual activities. The example may be given in this connection that sometimes dirty foam or garbage is seen floating on the water of the Ganges. This is called nīra-dharma, a function of the water. But one who goes to the Ganges does not mind the foam and dirty things floating in the water. With his hand, he pushes away such nasty things, bathes in the Ganges and gains the beneficial results. Therefore, one who is situated in the spiritual status of life is unaffected by foam and garbage-or any superficial dirty things. This is confirmed by Śrīla Rūpa Gosvāmī:
īhā yasya harer dāsye
karmaṇā manasā girā
nikhilāsv apy avasthāsu
jīvan-muktaḥ sa ucyate
"A person acting in the service of Kṛṣṇa with his body, mind and words is a liberated person, even within the material world." (Bhakti-rasāmṛta-sindhu 1.2.187) Therefore, one is forbidden to regard the guru as an ordinary human being (guruṣu nara-matir. .. nārakī saḥ). The spiritual master, or ācārya, is always situated in the spiritual status of life. Birth, death, old age and disease do not affect him. According to the Hari-bhakti-vilāsa, therefore, after the disappearance of an ācārya, his body is never burnt to ashes, for it is a spiritual body. The spiritual body is always unaffected by material conditions.
TEXT 21
tasmād bhadre sva-tanayān
mayā vyāpāditān api
mānuśoca yataḥ sarvaḥ
sva-kṛtaṁ vindate 'vaśaḥ
SYNONYMS
tasmāt-therefore; bhadre-my dear sister (all auspiciousness unto you); sva-tanayān-for your own sons; mayā-by me; vyāpāditān-unfortunately killed; api-although; mā anuśoca-do not be aggrieved; yataḥ-because; sarvaḥ-everyone; sva-kṛtam-the fruitive results of one's own deeds; vindate-suffers or enjoys; avaśaḥ-under the control of providence.
My dear sister Devakī, all good fortune unto you. Everyone suffers and enjoys the results of his own work under the control of providence. Therefore, although your sons have unfortunately been killed by me, please do not lament for them.
As stated in the Brahma-saṁhitā (5.54):
yas tv indra-gopam athavendram aho sva-karma-
bandhānurūpa-phala-bhājanam ātanoti
karmāṇi nirdahati kintu ca bhakti-bhājāṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Everyone, beginning from the small insect known as indra-gopa up to Indra, the King of the heavenly planets, is obliged to undergo the results of his fruitive activities. We may superficially see that one is suffering or enjoying because of some external causes, but the real cause is one's own fruitive activities. Even when someone kills someone else, it is to be understood that the person who was killed met the fruitive results of his own work and that the man who killed him acted as the agent of material nature. Thus Kaṁsa begged Devakī's pardon by analyzing the matter deeply. He was not the cause of the death of Devakī's sons. Rather, this was their own destiny. Under the circumstances, Devakī should excuse Kaṁsa and forget his past deeds without lamentation. Kaṁsa admitted his own fault, but whatever he had done was under the control of providence. Kaṁsa might have been the immediate cause for the death of Devakī's sons, but the remote cause was their past deeds. This was an actual fact.
TEXT 22
yāvad dhato 'smi hantāsmī-
ty ātmānaṁ manyate 'sva-dṛk
tāvat tad-abhimāny ajño
bādhya-bādhakatām iyāt
SYNONYMS
yāvat-as long as; hataḥ asmi-I am now being killed (by others); hantā asmi-I am the killer (of others); iti-thus; ātmānam-own self; manyate-he considers; a-sva-dṛk-one who has not seen himself (because of the darkness of the bodily conception of life); tāvat-for that long; tat-abhimānī-regarding himself as the killed or the killer; ajñaḥ-a foolish person; bādhya-bādhakatām-the worldly transaction of being obliged to execute some responsibility; iyāt-continues.
In the bodily conception of life, one remains in darkness, without self-realization, thinking, "I am being killed" or "I have killed my enemies." As long as a foolish person thus considers the self to be the killer or the killed, he continues to be responsible for material obligations, and consequently he suffers the reactions of happiness and distress.
By the grace of the Lord, Kaṁsa felt sincere regret for having unnecessarily persecuted such Vaiṣṇavas as Devakī and Vasudeva, and thus he came to the transcendental stage of knowledge. "Because I am situated on the platform of knowledge," Kaṁsa said, "understanding that I am not at all the killer of your sons, I have no responsibility for their death. As long as I thought that I would be killed by your son, I was in ignorance, but now I am free from this ignorance, which was due to a bodily conception of life." As stated in Bhagavad-gītā (18.17):
yasya nāhaṅkṛto bhāvo
buddhir yasya na lipyate
hatvāpi sa imāḹ lokān
na hanti na nibadhyate
"One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, is not the slayer. Nor is he bound by his actions." According to this axiomatic truth, Kaṁsa pleaded that he was not responsible for having killed the sons of Devakī and Vasudeva. "Please try to excuse me for such false, external activities," he said, "and be pacified with this same knowledge."
TEXT 23
kṣamadhvaṁ mama daurātmyaṁ
sādhavo dīna-vatsalāḥ
ity uktvāśru-mukhaḥ pādau
śyālaḥ svasror athāgrahīt
SYNONYMS
kṣamadhvam-kindly excuse; mama-my; daurātmyam-atrocious activities; sādhavaḥ-both of you are great saintly persons; dīna-vatsalāḥ-and are very kind to poor, cripple-minded persons; iti uktvā-saying this; aśru-mukhaḥ-his face full of tears; pādau-the feet; śyālaḥ-his brother-in-law Kaṁsa; svasraḥ-of his sister and brother-in-law; atha-thus; agrahīt-captured.
Kaṁsa begged, "My dear sister and brother-in-law, please be merciful to such a poor-hearted person as me, since both of you are saintly persons. Please excuse my atrocities." Having said this, Kaṁsa fell at the feet of Vasudeva and Devakī, his eyes full of tears of regret.
Although Kaṁsa had spoken very nicely on the subject of real knowledge, his past deeds were abominable and atrocious, and therefore he further begged forgiveness from his sister and brother-in-law by falling at their feet and admitting that he was a most sinful person.
TEXT 24
mocayām āsa nigaḍād
viśrabdhaḥ kanyakā-girā
devakīṁ vasudevaṁ ca
darśayann ātma-sauhṛdam
SYNONYMS
mocayām āsa-Kaṁsa released them; nigaḍāt-from their iron shackles; viśrabdhaḥ-with full confidence; kanyakā-girā-in the words of the goddess Durgā; devakīm-toward his sister Devakī; vasudevam ca-and his brother-in-law Vasudeva; darśayan-fully exhibiting; ātma-sauhṛdam-his family relationship.
Fully believing in the words of the goddess Durgā, Kaṁsa exhibited his familial affection for Devakī and Vasudeva by immediately releasing them from their iron shackles.
TEXT 25
bhrātuḥ samanutaptasya
kṣānta-roṣā ca devakī
vyasṛjad vasudevaś ca
prahasya tam uvāca ha
SYNONYMS
bhrātuḥ-toward her brother Kaṁsa; samanutaptasya-because of his being regretful; kṣānta-roṣā-was relieved of anger; ca-also; devakī-Kṛṣṇa's mother, Devakī; vyasṛjat-gave up; vasudevaḥ ca-Vasudeva also; prahasya-smiling; tam-unto Kaṁsa; uvāca-said; ha-in the past.
When Devakī saw her brother actually repentant while explaining ordained events, she was relieved of all anger. Similarly, Vasudeva was also free from anger. Smiling, he spoke to Kaṁsa as follows.
Devakī and Vasudeva, both highly elevated personalities, accepted the truth presented by Kaṁsa that everything is ordained by providence. According to the prophecy, Kaṁsa would be killed by the eighth child of Devakī. Therefore, Vasudeva and Devakī saw that behind all these incidents was a great plan devised by the Supreme Personality of Godhead. Because the Lord had already taken birth, just like a human child, and was in the safe custody of Yaśodā, everything was happening according to plan, and there was no need to continue their ill feeling toward Kaṁsa. Thus they accepted Kaṁsa's words.
TEXT 26
evam etan mahā-bhāga
yathā vadasi dehinām
ajñāna-prabhavāhaṁ-dhīḥ
sva-pareti bhidā yataḥ
SYNONYMS
evam-yes, this is right; etat-what you have said; mahā-bhāga-O great personality; yathā-as; vadasi-you are speaking; dehinām-about living entities (accepting material bodies); ajñāna-prabhavā-by the influence of ignorance; aham-dhīḥ-this is my interest (false ego); sva-parā iti-this is another's interest; bhidā-differentiation; yataḥ-because of such a conception of life.
O great personality Kaṁsa, only by the influence of ignorance does one accept the material body and bodily ego. What you have said about this philosophy is correct. Persons in the bodily concept of life, lacking self-realization, differentiate in terms of "This is mine" and "This belongs to another."
Everything is done automatically by the laws of nature, which work under the direction of the Supreme Personality of Godhead. There is no question of doing anything independently, for one who has put himself in this material atmosphere is fully under the control of nature's laws. Our main business, therefore, should be to get out of this conditioned life and again become situated in spiritual existence. Only due to ignorance does a person think, "I am a demigod," "I am a human being," "I am a dog," "I am a cat," or, when the ignorance is still further advanced, "I am God." Unless one is fully self-realized, one's life of ignorance will continue.
TEXT 27
śoka-harṣa-bhaya-dveṣa-
lobha-moha-madānvitāḥ
mitho ghnantaṁ na paśyanti
bhāvair bhāvaṁ pṛthag-dṛśaḥ
SYNONYMS
śoka-lamentation; harṣa-jubilation; bhaya-fear; dveṣa-envy; lobha-greed; moha-illusion; mada-madness; anvitāḥ-endowed with; mithaḥ-one another; ghnantam-engaged in killing; na paśyanti-do not see; bhāvaiḥ-because of such differentiation; bhāvam-the situation in relation to the Supreme Lord; pṛthak-dṛśaḥ-persons who see everything as separate from the control of the Lord.
Persons with the vision of differentiation are imbued with the material qualities lamentation, jubilation, fear, envy, greed, illusion and madness. They are influenced by the immediate cause, which they are busy counteracting, because they have no knowledge of the remote, supreme cause, the Personality of Godhead.
Kṛṣṇa is the cause of all causes (sarva-kāraṇa-kāraṇam [Bs. 5.1]), but one who has no connection with Kṛṣṇa is disturbed by immediate causes and cannot restrain his vision of separation or differences. When an expert physician treats a patient, he tries to find the original cause of the disease and is not diverted by the symptoms of that original cause. Similarly, a devotee is never disturbed by reverses in life. Tat te 'nukampāṁ susamīkṣamāṇaḥ (Bhāg. 10.14.8). A devotee understands that when he is in distress, this is due to his own past misdeeds, which are now accruing reactions, although by the grace of the Supreme Personality of Godhead these are only very slight. Karmāṇi nirdahati kintu ca bhakti-bhājām (Brahma-saṁhitā 5.54). When a devotee under the protection of the Supreme Personality of Godhead is to suffer because of faults in his past deeds, he passes through only a little misery by the grace of the Lord. Although the disease of a devotee is due to mistakes committed sometime in the past, he agrees to suffer and tolerate such miseries, and he depends fully on the Supreme Personality of Godhead. Thus he is never affected by material conditions of lamentation, jubilation, fear and so on. A devotee never sees anything to be unconnected with the Supreme Personality of Godhead. Śrīla Madhvācārya, quoting from the Bhaviṣya Purāṇa, says:
bhagavad-darśanād yasya
virodhād darśanaṁ pṛthak
pṛthag-dṛṣṭiḥ sa vijñeyo
na tu sad-bheda-darśanaḥ
TEXT 28
śrī-śuka uvāca
kaṁsa evaṁ prasannābhyāṁ
viśuddhaṁ pratibhāṣitaḥ
devakī-vasudevābhyām
anujñāto 'viśad gṛham
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; kaṁsaḥ-King Kaṁsa; evam-thus; prasannābhyām-who were very much appeased; viśuddham-in purity; pratibhāṣitaḥ-being answered; devakī-vasudevābhyām-by Devakī and Vasudeva; anujñātaḥ-taking permission; aviśat-entered; gṛham-his own palace.
Śukadeva Gosvāmī continued: Thus having been addressed in purity by Devakī and Vasudeva, who were very much appeased, Kaṁsa felt pleased, and with their permission he entered his home.
TEXT 29
tasyāṁ rātryāṁ vyatītāyāṁ
kaṁsa āhūya mantriṇaḥ
tebhya ācaṣṭa tat sarvaṁ
yad uktaṁ yoga-nidrayā
SYNONYMS
tasyām-that; rātryām-night; vyatītāyām-having passed; kaṁsaḥ-King Kaṁsa; āhūya-calling for; mantriṇaḥ-all the ministers; tebhyaḥ-them; ācaṣṭa-informed; tat-that; sarvam-all; yat uktam-which was spoken (that Kaṁsa's murderer was already somewhere else); yoga-nidrayā-by Yogamāyā, the goddess Durgā.
After that night passed, Kaṁsa summoned his ministers and informed them of all that had been spoken by Yogamāyā [who had revealed that He who was to slay Kaṁsa had already been born somewhere else].
The Vedic scripture Caṇḍī describes māyā, the energy of the Supreme Lord, as nidrā: durgā devī sarva-bhūteṣu nidrā-rūpeṇa samāsthitaḥ. The energy of Yogamāyā and Mahāmāyā keeps the living entities sleeping in this material world in the great darkness of ignorance. Yogamāyā, the goddess Durgā, kept Kaṁsa in darkness about Kṛṣṇa's birth and misled him to believe that his enemy Kṛṣṇa had been born elsewhere. Kṛṣṇa was born the son of Devakī, but according to the Lord's original plan, as prophesied to Brahmā, He went to Vṛndāvana to give pleasure to mother Yaśodā and Nanda Mahārāja and other intimate friends and devotees for eleven years. Then He would return to kill Kaṁsa. Because Kaṁsa did not know this, he believed Yogamāyā's statement that Kṛṣṇa was born elsewhere, not of Devakī.
TEXT 30
ākarṇya bhartur gaditaṁ
tam ūcur deva-śatravaḥ
devān prati kṛtāmarṣā
daiteyā nāti-kovidāḥ
SYNONYMS
ākarṇya-after hearing; bhartuḥ-of their master; gaditam-the words or statement; tam ūcuḥ-replied to him; deva-śatravaḥ-all the asuras, who were enemies of the demigods; devān-the demigods; prati-toward; kṛta-amarṣāḥ-who were envious; daiteyāḥ-the asuras; na-not; ati-kovidāḥ-who were very expert in executing transactions.
After hearing their master's statement, the envious asuras, who were enemies of the demigods and were not very expert in their dealings, advised Kaṁsa as follows.
There are two different types of men-the asuras and the suras.
dvau bhūta-sargau loke 'smin
daiva āsura eva ca
viṣṇu-bhaktaḥ smṛto daiva
āsuras tad-viparyayaḥ
(Padma Purāṇa)
Those who are devotees of Lord Viṣṇu, Kṛṣṇa, are suras, or devas, whereas those who are opposed to the devotees are called asuras. Devotees are expert in all transactions (yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ). Therefore they are called kovida, which means "expert." Asuras, however, although superficially showing expertise in passionate activities, are actually all fools. They are neither sober nor expert. Whatever they do is imperfect. Moghāśā mogha-karmāṇaḥ. According to this description of the asuras given in Bhagavad-gītā (9.12), whatever they do will ultimately be baffled. It was such persons who advised Kaṁsa because they were his chief friends and ministers.
TEXT 31
evaṁ cet tarhi bhojendra
pura-grāma-vrajādiṣu
anirdaśān nirdaśāṁś ca
haniṣyāmo 'dya vai śiśūn
SYNONYMS
evam-thus; cet-if it is so; tarhi-then; bhoja-indra-O King of Bhoja; pura-grāma-vraja-ādiṣu-in all the towns, villages and pasturing grounds; anirdaśān-those who are less than ten days old; nirdaśān ca-and those who are just over ten days old; haniṣyāmaḥ-we shall kill; adya-beginning from today; vai-indeed; śiśūn-all such children.
If this is so, O King of the Bhoja dynasty, beginning today we shall kill all the children born in all the villages, towns and pasturing grounds within the past ten days or slightly more.
TEXT 32
kim udyamaiḥ kariṣyanti
devāḥ samara-bhīravaḥ
nityam udvigna-manaso
jyā-ghoṣair dhanuṣas tava
SYNONYMS
kim-what; udyamaiḥ-by their endeavors; kariṣyanti-will do; devāḥ-all the demigods; samara-bhīravaḥ-who are afraid of fighting; nityam-always; udvigna-manasaḥ-with agitated minds; jyā-ghoṣaiḥ-by the sound of the string; dhanuṣaḥ-of the bow; tava-your.
The demigods always fear the sound of your bowstring. They are constantly in anxiety, afraid of fighting. Therefore, what can they do by their endeavors to harm you?
TEXT 33
asyatas te śara-vrātair
hanyamānāḥ samantataḥ
jijīviṣava utsṛjya
palāyana-parā yayuḥ
SYNONYMS
asyataḥ-pierced by your discharged arrows; te-your; śara-vrātaiḥ-by the multitude of arrows; hanyamānāḥ-being killed; samantataḥ-here and there; jijīviṣavaḥ-aspiring to live; utsṛjya-giving up the battlefield; palāyana-parāḥ-intent on escaping; yayuḥ-they fled (the fighting).
While being pierced by your arrows, which you discharged on all sides, some of them, who were injured by the multitude of arrows but who desired to live, fled the battlefield, intent on escaping.
TEXT 34
kecit prāñjalayo dīnā
nyasta-śastrā divaukasaḥ
mukta-kaccha-śikhāḥ kecid
bhītāḥ sma iti vādinaḥ
SYNONYMS
kecit-some of them; prāñjalayaḥ-folded their hands just to please you; dīnāḥ-very poor; nyasta-śastrāḥ-being bereft of all weapons; divaukasaḥ-the demigods; mukta-kaccha-śikhāḥ-their garments and hair loosened and scattered; kecit-some of them; bhītāḥ-we are very much afraid; sma-so became; iti vādinaḥ-they spoke thus.
Defeated and bereft of all weapons, some of the demigods gave up fighting and praised you with folded hands, and some of them, appearing before you with loosened garments and hair, said, "O lord, we are very much afraid of you."
TEXT 35
na tvaṁ vismṛta-śastrāstrān
virathān bhaya-saṁvṛtān
haṁsy anyāsakta-vimukhān
bhagna-cāpān ayudhyataḥ
SYNONYMS
na-not; tvam-Your Majesty; vismṛta-śastra-astrān-those who have forgotten how to use weapons; virathān-without chariots; bhaya-saṁvṛtān-bewildered by fear; haṁsi-does kill; anya-āsakta-vimukhān-persons attached not to fighting but to some other subject matter; bhagna-cāpān-their bows broken; ayudhyataḥ-and thus not fighting.
When the demigods are bereft of their chariots, when they forget how to use weapons, when they are fearful or attached to something other than fighting, or when their bows are broken and they have thus lost the ability to fight, Your Majesty does not kill them.
There are principles that govern even fighting. If an enemy has no chariot, is unmindful of the fighting art because of fear, or is unwilling to fight, he is not to be killed. Kaṁsa's ministers reminded Kaṁsa that despite his power, he was cognizant of the principles of fighting, and therefore he had excused the demigods because of their incapability. "But the present emergency," the ministers said, "is not intended for such mercy or military etiquette. Now you should prepare to fight under any circumstances." Thus they advised Kaṁsa to give up the traditional etiquette in fighting and chastise the enemy at any cost.
TEXT 36
kiṁ kṣema-śūrair vibudhair
asaṁyuga-vikatthanaiḥ
raho-juṣā kiṁ hariṇā
śambhunā vā vanaukasā
kim indreṇālpa-vīryeṇa
brahmaṇā vā tapasyatā
SYNONYMS
kim-what is there to fear; kṣema-in a place where there is a scarcity of the ability to fight; śūraiḥ-by the demigods; vibudhaiḥ-by such powerful persons; asaṁyuga-vikatthanaiḥ-by boasting and talking uselessly, away from the fighting; rahaḥ-juṣā-who is living in a solitary place within the core of the heart; kim hariṇā-what is the fear from Lord Viṣṇu; śambhunā-(and what is the fear) from Lord Śiva; vā-either; vana-okasā-who is living in the forest; kim indreṇa-what is the fear from Indra; alpa-vīryeṇa-he is not at all powerful (having no power to fight with you); brahmaṇā-and what is the fear from Brahmā; vā-either; tapasyatā-who is always engaged in meditation.
The demigods boast uselessly while away from the battlefield. Only where there is no fighting can they show their prowess. Therefore, from such demigods we have nothing to fear. As for Lord Viṣṇu, He is in seclusion in the core of the hearts of the yogīs. As for Lord Śiva, he has gone to the forest. And as for Lord Brahmā, he is always engaged in austerities and meditation. The other demigods, headed by Indra, are devoid of prowess. Therefore you have nothing to fear.
Kaṁsa's ministers told Kaṁsa that all the exalted demigods had fled in fear of him. One had gone to the forest, one to the core of the heart, and one to engage in tapasya. "Thus you can be free from all fear of the demigods," they said. "Just prepare to fight."
TEXT 37
tathāpi devāḥ sāpatnyān
nopekṣyā iti manmahe
tatas tan-mūla-khanane
niyuṅkṣvāsmān anuvratān
SYNONYMS
tathā api-still; devāḥ-the demigods; sāpatnyāt-due to enmity; na upekṣyāḥ-should not be neglected; iti manmahe-this is our opinion; tataḥ-therefore; tat-mūla-khanane-to uproot them completely; niyuṅkṣva-engage; asmān-us; anuvratān-who are ready to follow you.
Nonetheless, because of their enmity, our opinion is that the demigods should not be neglected. Therefore, to uproot them completely, engage us in fighting with them, for we are ready to follow you.
According to moral instructions, one should not neglect to extinguish fire completely, treat diseases completely, and clear debts completely. Otherwise they will increase and later be difficult to stop. Therefore the ministers advised Kaṁsa to uproot his enemies completely.
TEXT 38
yathāmayo 'ṅge samupekṣito nṛbhir
na śakyate rūḍha-padaś cikitsitum
yathendriya-grāma upekṣitas tathā
ripur mahān baddha-balo na cālyate
SYNONYMS
yathā-as; āmayaḥ-a disease; aṅge-in the body; samupekṣitaḥ-being neglected; nṛbhiḥ-by men; na-not; śakyate-is able; rūḍha-padaḥ-when it is acute; cikitsitum-to be treated; yathā-and as; indriya-grāmaḥ-the senses; upekṣitaḥ-not controlled in the beginning; tathā-similarly; ripuḥ mahān-a great enemy; baddha-balaḥ-if he becomes strong; na-not; cālyate-can be controlled.
As a disease, if initially neglected, becomes acute and impossible to cure, or as the senses, if not controlled at first, are impossible to control later, an enemy, if neglected in the beginning, later becomes insurmountable.
TEXT 39
mūlaṁ hi viṣṇur devānāṁ
yatra dharmaḥ sanātanaḥ
tasya ca brahma-go-viprās
tapo yajñāḥ sa-dakṣiṇāḥ
SYNONYMS
mūlam-the foundation; hi-indeed; viṣṇuḥ-is Lord Viṣṇu; devānām-of the demigods; yatra-wherein; dharmaḥ-religious principles; sanātanaḥ-traditional or eternal; tasya-of this (foundation); ca-also; brahma-brahminical civilization; go-cow protection; viprāḥ-brāhmaṇas; tapaḥ-austerity; yajñāḥ-performing sacrifices; sa-dakṣiṇāḥ-with proper remuneration.
The foundation of all the demigods is Lord Viṣṇu, who lives and is worshiped wherever there are religious principles, traditional culture, the Vedas, cows, brāhmaṇas, austerities, and sacrifices with proper remuneration.
Here is a description of sanātana-dharma, eternal religious principles, which must include brahminical culture, brāhmaṇas, sacrifices and religion. These principles establish the kingdom of Viṣṇu. Without the kingdom of Viṣṇu, the kingdom of God, no one can be happy. Na te viduḥ svārtha-gatiṁ hi viṣṇum: [SB 7.5.31] in this demoniac civilization, people unfortunately do not understand that the self-interest of human society lies in Viṣṇu. Durāśayā ye bahir-artha-māninaḥ: thus they are involved in a hopeless hope. People want to be happy without God consciousness, or Kṛṣṇa consciousness, because they are led by blind leaders who lead human society to chaos. The asuric adherents of Kaṁsa wanted to disrupt the traditional condition of human happiness and thus defeat the devatās, the devotees and demigods. Unless the devotees and demigods predominate, the asuras will increase, and human society will be in a chaotic condition.
TEXT 40
tasmāt sarvātmanā rājan
brāhmaṇān brahma-vādinaḥ
tapasvino yajña-śīlān
gāś ca hanmo havir-dughāḥ
SYNONYMS
tasmāt-therefore; sarva-ātmanā-in every respect; rājan-O King; brāhmaṇān-the brāhmaṇas; brahma-vādinaḥ-who maintain the brahminical culture, centered around Viṣṇu; tapasvinaḥ-persons who are engaged in austerities; yajña-śīlān-persons engaged in offering sacrifices; gāḥ ca-cows and persons engaged in protecting cows; hanmaḥ-we shall kill; haviḥ-dughāḥ-because they supply milk, from which clarified butter is obtained for the offering of sacrifice.
O King, we, who are your adherents in all respects, shall therefore kill the Vedic brāhmaṇas, the persons engaged in offering sacrifices and austerities, and the cows that supply milk, from which clarified butter is obtained for the ingredients of sacrifice.
TEXT 41
viprā gāvaś ca vedāś ca
tapaḥ satyaṁ damaḥ śamaḥ
śraddhā dayā titikṣā ca
kratavaś ca hares tanūḥ
SYNONYMS
viprāḥ-the brāhmaṇas; gāvaḥ ca-and the cows; vedāḥ ca-and the Vedic knowledge; tapaḥ-austerity; satyam-truthfulness; damaḥ-control of the senses; śamaḥ-control of the mind; śraddhā-faith; dayā-mercy; titikṣā-tolerance; ca-also; kratavaḥ ca-as well as sacrifices; hareḥ tanūḥ-are the different parts of the body of Lord Viṣṇu.
The brāhmaṇas, the cows, Vedic knowledge, austerity, truthfulness, control of the mind and senses, faith, mercy, tolerance and sacrifice are the different parts of the body of Lord Viṣṇu, and they are the paraphernalia for a godly civilization.
When we offer our obeisances to the Personality of Godhead, we say:
namo brahmaṇya-devāya
go-brāhmaṇa-hitāya ca
jagad-dhitāya kṛṣṇāya
govindāya namo namaḥ
When Kṛṣṇa comes to establish real perfection in the social order, He personally gives protection to the cows and the brāhmaṇas (go-brāhmaṇa-hitāya ca). This is His first interest because without protection of the brāhmaṇas and the cows, there can be no human civilization and no question of happy, peaceful life. Asuras, therefore, are always interested in killing the brāhmaṇas and cows. Especially in this age, Kali-yuga, cows are being killed all over the world, and as soon as there is a movement to establish brahminical civilization, people in general rebel. Thus they regard the Kṛṣṇa consciousness movement as a form of "brainwashing." How can such envious persons be happy in their godless civilization? The Supreme Personality of Godhead punishes them by keeping them in darkness, birth after birth, and pushing them lower and lower into wretched conditions of hellish life. The Kṛṣṇa consciousness movement has started a brahminical civilization, but especially when it is introduced in the Western countries, the asuras try to impede it in many ways. Nonetheless, we must push forward this movement tolerantly for the benefit of human society.
TEXT 42
sa hi sarva-surādhyakṣo
hy asura-dviḍ guhā-śayaḥ
tan-mūlā devatāḥ sarvāḥ
seśvarāḥ sa-catur-mukhāḥ
ayaṁ vai tad-vadhopāyo
yad ṛṣīṇāṁ vihiṁsanam
SYNONYMS
saḥ-He (Lord Viṣṇu); hi-indeed; sarva-sura-adhyakṣaḥ-the leader of all the demigods; hi-indeed; asura-dviṭ-the enemy of the asuras; guhā-śayaḥ-He is the Supersoul within the core of everyone's heart; tat-mūlāḥ-taking shelter at His lotus feet; devatāḥ-the demigods exist; sarvāḥ-all of them; sa-īśvarāḥ-including Lord Śiva; sa-catuḥ-mukhāḥ-as well as Lord Brahmā, who has four faces; ayam-this is; vai-indeed; tat-vadha-upāyaḥ-the only means of killing Him (Viṣṇu); yat-which; ṛṣīṇām-of great sages, saintly persons, or Vaiṣṇavas; vihiṁsanam-suppression with all kinds of persecution.
Lord Viṣṇu, the Supersoul within the core of everyone's heart, is the ultimate enemy of the asuras and is therefore known as asura-dviṭ. He is the leader of all the demigods because all the demigods, including Lord Śiva and Lord Brahmā, exist under His protection. The great saintly persons, sages and Vaiṣṇavas also depend upon Him. To persecute the Vaiṣṇavas, therefore, is the only way to kill Viṣṇu.
The demigods and the Vaiṣṇavas especially are part and parcel of the Supreme Lord, Viṣṇu, because they are always obedient to His orders (oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ). The demoniac followers of Kaṁsa thought that if the Vaiṣṇavas, saintly persons and sages were persecuted, the original body of Viṣṇu would naturally be destroyed. Thus they decided to suppress Vaiṣṇavism. The asuras perpetually struggle to persecute the Vaiṣṇavas because they do not want Vaiṣṇavism to spread. Vaiṣṇavas preach only devotional service, not encouraging karmīs, jñānīs and yogīs, because if one must liberate oneself from material, conditional life, one must ultimately become a Vaiṣṇava. Our Kṛṣṇa consciousness movement is directed with this understanding, and therefore the asuras always try to suppress it.
TEXT 43
śrī-śuka uvāca
evaṁ durmantribhiḥ kaṁsaḥ
saha sammantrya durmatiḥ
brahma-hiṁsāṁ hitaṁ mene
kāla-pāśāvṛto 'suraḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-in this way; durmantribhiḥ-his bad ministers; kaṁsaḥ-King Kaṁsa; saha-along with; sammantrya-after considering very elaborately; durmatiḥ-without good intelligence; brahma-hiṁsām-persecution of the brāhmaṇas; hitam-as the best way; mene-accepted; kāla-pāśa-āvṛtaḥ-being bound by the rules and regulations of Yamarāja; asuraḥ-because he was a demon.
Śukadeva Gosvāmī continued: Thus, having considered the instructions of his bad ministers, Kaṁsa, who was bound by the laws of Yamarāja and devoid of good intelligence because he was a demon, decided to persecute the saintly persons, the brāhmaṇas, as the only way to achieve his own good fortune.
Śrīla Locana dāsa Ṭhākura has sung, āpana karama, bhuñjāye śamana, kahaye locana dāsa. Instead of taking good instructions from the sages and the śāstras, godless nondevotees act whimsically, according to their own plans. Actually, however, no one has his own plans because everyone is bound by the laws of nature and must act according to his tendency in material, conditional life. Therefore one must change one's own decision and follow the decision of Kṛṣṇa and Kṛṣṇa's devotees. Then one is rescued from punishment by Yamarāja. Kaṁsa was not uneducated. It appears from his talks with Vasudeva and Devakī that he knew all about the laws of nature. But because of his association with bad ministers, he could not make a clear decision about his welfare. Therefore the Caitanya-caritāmṛta (Madhya 22.54) says:
'sādhu-saṅga,' 'sādhu-saṅga'–sarva-śāstre kaya
lava-mātra sādhu-saśge sarva-siddhi haya
If one desires his real welfare, he must associate with devotees and saintly persons and in this way rectify the material condition of his life.
TEXT 44
sandiśya sādhu-lokasya
kadane kadana-priyān
kāma-rūpa-dharān dikṣu
dānavān gṛham āviśat
SYNONYMS
sandiśya-after giving permission; sādhu-lokasya-of the saintly persons; kadane-in persecution; kadana-priyān-to the demons, who were very expert at persecuting others; kāma-rūpa-dharān-who could assume any form, according to their own desire; dikṣu-in all directions; dānavān-to the demons; gṛham āviśat-Kaṁsa entered his own palace.
These demons, the followers of Kaṁsa, were expert at persecuting others, especially the Vaiṣṇavas, and could assume any form they desired. After giving these demons permission to go everywhere and persecute the saintly persons, Kaṁsa entered his palace.
TEXT 45
te vai rajaḥ-prakṛtayas
tamasā mūḍha-cetasaḥ
satāṁ vidveṣam ācerur
ārād āgata-mṛtyavaḥ
SYNONYMS
te-all the asuric ministers; vai-indeed; rajaḥ-prakṛtayaḥ-surcharged with the mode of passion; tamasā-overwhelmed by the mode of ignorance; mūḍha-cetasaḥ-foolish persons; satām-of saintly persons; vidveṣam-persecution; āceruḥ-executed; ārāt āgata-mṛtya-vaḥ-impending death having already overtaken them.
Surcharged with passion and ignorance and not knowing what was good or bad for them, the asuras, for whom impending death was waiting, began the persecution of the saintly persons.
As stated in Bhagavad-gītā (2.13):
dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati
"As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change." Irresponsible persons, surcharged with passion and ignorance, foolishly do things that are not to be done (nūnaṁ pramattaḥ kurute vikarma [SB 5.5.4]). But one should know the results of irresponsible actions, as explained in the next verse.
TEXT 46
āyuḥ śriyaṁ yaśo dharmaṁ
lokān āśiṣa eva ca
hanti śreyāṁsi sarvāṇi
puṁso mahad-atikramaḥ
SYNONYMS
āyuḥ-the duration of life; śriyam-beauty; yaśaḥ-fame; dharmam-religion; lokān-elevation to higher planets; āśiṣaḥ-blessings; eva-indeed; ca-also; hanti-destroys; śreyāṁsi-benedictions; sarvāṇi-all; puṁsaḥ-of a person; mahat-atikramaḥ-trespassing against great personalities.
My dear King, when a man persecutes great souls, all his benedictions of longevity, beauty, fame, religion, blessings and promotion to higher planets will be destroyed.
Thus end the Bhaktivedanta purports of the Tenth Canto, Fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Atrocities of King Kaṁsa."
Chapter Five
The Meeting of Nanda Mahārāja and Vasudeva
As described in this chapter, Nanda Mahārāja very gorgeously performed the birth ceremony for his newborn child. Then he went to Kaṁsa to pay taxes due and met his intimate friend Vasudeva.
There was great jubilation all over Vṛndāvana due to Kṛṣṇa's birth. Everyone was overwhelmed with joy. Therefore the King of Vraja, Mahārāja Nanda, wanted to perform the birth ceremony for his child, and this he did. During this great festival, Nanda Mahārāja gave in charity to all present whatever they desired. After the festival, Nanda Mahārāja put the cowherd men in charge of protecting Gokula, and then he went to Mathurā to pay official taxes to Kaṁsa. In Mathurā, Nanda Mahārāja met Vasudeva. Nanda Mahārāja and Vasudeva were brothers, and Vasudeva praised Nanda Mahārāja's good fortune because he knew that Kṛṣṇa had accepted Nanda Mahārāja as His father. When Vasudeva inquired from Nanda Mahārāja about the welfare of the child, Nanda Mahārāja informed him all about Vṛndāvana, and Vasudeva was very much satisfied by this, although he expressed his grief because Devakī's many children had been killed by Kaṁsa. Nanda Mahārāja consoled Vasudeva by saying that everything happens according to destiny and that one who knows this is not aggrieved. Expecting many disturbances in Gokula, Vasudeva then advised Nanda Mahārāja not to wait in Mathurā, but to return to Vṛndāvana as soon as possible. Thus Nanda Mahārāja took leave of Vasudeva and returned to Vṛndāvana with the other cowherd men on their bullock carts.
TEXTS 1–2
śrī-śuka uvāca
nandas tv ātmaja utpanne
jātāhlādo mahā-manāḥ
āhūya viprān veda-jñān
snātaḥ śucir alaṅkṛtaḥ
vācayitvā svastyayanaṁ
jāta-karmātmajasya vai
kārayām āsa vidhivat
pitṛ-devārcanaṁ tathā
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; nandaḥ-Mahārāja Nanda; tu-indeed; ātmaje-his son; utpanne-having been born; jāta-overwhelmed; āhlādaḥ-in great jubilation; mahā-manāḥ-who was great minded; āhūya-invited; viprān-the brāhmaṇas; veda-jñān-who were fully conversant in Vedic knowledge; snātaḥ-taking a full bath; śuciḥ-purifying himself; alaṅkṛtaḥ-being dressed very nicely with ornaments and fresh garments; vācayitvā-after causing to be recited; svasti-ayanam-Vedic mantras (by the brāhmaṇas); jāta-karma-the festival for the birth of the child; ātmajasya-of his own son; vai-indeed; kārayām āsa-caused to be performed; vidhi-vat-according to the Vedic regulations; pitṛ-deva-arcanam-the worship of the forefathers and the demigods; tathā-as well as.
Śukadeva Gosvāmī said: Nanda Mahārāja was naturally very magnanimous, and when Lord Śrī Kṛṣṇa appeared as his son, he was overwhelmed by jubilation. Therefore, after bathing and purifying himself and dressing himself properly, he invited brāhmaṇas who knew how to recite Vedic mantras. After having these qualified brāhmaṇas recite auspicious Vedic hymns, he arranged to have the Vedic birth ceremony celebrated for his newborn child according to the rules and regulations, and he also arranged for worship of the demigods and forefathers.
Śrīla Viśvanātha Cakravartī Ṭhākura has discussed the significance of the words nandas tu. The word tu, he says, is not used to fulfill the sentence, because without tu the sentence is complete. Therefore the word tu is used for a different purpose. Although Kṛṣṇa appeared as the son of Devakī, Devakī and Vasudeva did not enjoy the jāta-karma, the festival of the birth ceremony. Instead, this ceremony was enjoyed by Nanda Mahārāja, as stated here (nandas tv ātmaja utpanne jātāhlādo mahā-manāḥ). When Nanda Mahārāja met Vasudeva, Vasudeva could not disclose, "Your son Kṛṣṇa is actually my son. You are His father in a different way, spiritually." Because of fear of Kaṁsa, Vasudeva could not observe the festival for Kṛṣṇa's birth, Nanda Mahārāja, however, took full advantage of this opportunity.
The jāta-karma ceremony can take place when the umbilical cord, connecting the child and the placenta, is cut. However, since Kṛṣṇa was brought by Vasudeva to the house of Nanda Mahārāja, where was the chance for this to happen? In this regard, Viśvanātha Cakravartī Ṭhākura desires to prove with evidence from many śāstras that Kṛṣṇa actually took birth as the son of Yaśodā before the birth of Yogamāyā, who is therefore described as the Lord's younger sister. Even though there may be doubts about the cutting of the umbilical cord, and even though it is possible that this was not done, when the Supreme Personality of Godhead appears, such events are regarded as factual. Kṛṣṇa appeared as Varāhadeva from the nostril of Brahmā, and therefore Brahmā is described as the father of Varāhadeva. Also significant are the words kārayām āsa vidhivat. Being overwhelmed with jubilation over the birth of his son, Nanda Mahārāja did not see whether the cord was cut or not. Thus he performed the ceremony very gorgeously. According to the opinion of some authorities, Kṛṣṇa was actually born as the son of Yaśodā. In any case, without regard for material understandings, we can accept that Nanda Mahārāja's celebration for the ceremony of Kṛṣṇa's birth was proper. This ceremony is therefore well known everywhere as Nandotsava.
TEXT 3
dhenūnāṁ niyute prādād
viprebhyaḥ samalaṅkṛte
tilādrīn sapta ratnaugha-
śātakaumbhāmbarāvṛtān
SYNONYMS
dhenūnām-of milk-giving cows; niyute-two million; prādāt-gave in charity; viprebhyaḥ-unto the brāhmaṇas; samalaṅkṛte-completely decorated; tila-adrīn-hills of grain; sapta-seven; ratna-ogha-śāta-kaumbha-ambara-āvṛtān-covered with jewels and cloth embroidered with gold.
Nanda Mahārāja gave two million cows, completely decorated with cloth and jewels, in charity to the brāhmaṇas. He also gave them seven hills of grain, covered with jewels and with cloth decorated with golden embroidery.
TEXT 4
kālena snāna-śaucābhyāṁ
saṁskārais tapasejyayā
śudhyanti dānaiḥ santuṣṭyā
dravyāṇy ātmātma-vidyayā
SYNONYMS
kālena-by due course of time (the land and other material things become purified); snāna-śaucābhyām-by bathing (the body becomes purified) and by cleansing (unclean things become purified); saṁskāraiḥ-by purificatory processes (birth becomes purified); tapasā-by austerity (the senses become purified); ijyayā-by worship (the brāhmaṇas become purified); śudhyanti-become purified; dānaiḥ-by charity (wealth becomes purified); santuṣṭyā-by satisfaction (the mind becomes purified); dravyāṇi-all material possessions, such as cows, land and gold; ātmā-the soul (becomes purified); ātma-vidyayā-by self-realization.
O King, by the passing of time, land and other material possessions are purified; by bathing, the body is purified; and by being cleansed, unclean things are purified. By purificatory ceremonies, birth is purified; by austerity, the senses are purified; and by worship and charity offered to the brāhmaṇas, material possessions are purified. By satisfaction, the mind is purified; and by self-realization, or Kṛṣṇa consciousness, the soul is purified.
These are śāstric injunctions concerning how one can purify everything according to Vedic civilization. Unless purified, anything we use will infect us with contamination. In India five thousand years ago, even in the villages such as that of Nanda Mahārāja, people knew know to purify things, and thus they enjoyed even material life without contamination.
TEXT 5
saumaṅgalya-giro viprāḥ
sūta-māgadha-vandinaḥ
gāyakāś ca jagur nedur
bheryo dundubhayo muhuḥ
SYNONYMS
saumaṅgalya-giraḥ-whose chanting of mantras and hymns purified the environment by their vibration; viprāḥ-the brāhmaṇas; sūta-experts in reciting all the histories; māgadha-experts in reciting the histories of special royal families; vandinaḥ-general professional reciters; gāyakāḥ-singers; ca-as well as; jaguḥ-chanted; neduḥ-vibrated; bheryaḥ-a kind of musical instrument; dundubhayaḥ-a kind of musical instrument; muhuḥ-constantly.
The brāhmaṇas recited auspicious Vedic hymns, which purified the environment by their vibration. The experts in reciting old histories like the Purāṇas, the experts in reciting the histories of royal families, and general reciters all chanted, while singers sang and many kinds of musical instruments, like bherīs and dundubhis, played in accompaniment.
TEXT 6
vrajaḥ sammṛṣṭa-saṁsikta-
dvārājira-gṛhāntaraḥ
citra-dhvaja-patākā-srak-
caila-pallava-toraṇaiḥ
SYNONYMS
vrajaḥ-the land occupied by Nanda Mahārāja; sammṛṣṭa-very nicely cleaned; saṁsikta-very nicely washed; dvāra-all the doors or entrances; ajira-courtyards; gṛha-antaraḥ-everything within the house; citra-variegated; dhvaja-of festoons; patākā-of flags; srak-of flower garlands; caila-of pieces of cloth; pallava-of the leaves of mango trees; toraṇaiḥ-(decorated) by gates in different places.
Vrajapura, the residence of Nanda Mahārāja, was fully decorated with varieties of festoons and flags, and in different places, gates were made with varieties of flower garlands, pieces of cloth, and mango leaves. The courtyards, the gates near the roads, and everything within the rooms of the houses were perfectly swept and washed with water.
TEXT 7
gāvo vṛṣā vatsatarā
haridrā-taila-rūṣitāḥ
vicitra-dhātu-barhasrag-
vastra-kāñcana-mālinaḥ
SYNONYMS
gāvaḥ-the cows; vṛṣāḥ-the bulls; vatsatarāḥ-the calves; haridrā-with a mixture of turmeric; taila-and oil; rūṣitāḥ-their entire bodies smeared; vicitra-decorated varieties of; dhātu-colored minerals; barha-srak-peacock-feather garlands; vastra-cloths; kāñcana-golden ornaments; mālinaḥ-being decorated with garlands.
The cows, the bulls and the calves were thoroughly smeared with a mixture of turmeric and oil, mixed with varieties of minerals. Their heads were bedecked with peacock feathers, and they were garlanded and covered with cloth and golden ornaments.
The Supreme Personality of Godhead has instructed in Bhagavad-gītā (18.44), kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma-svabhāvajam: "Farming, cow protection and trade are the qualities of work for the vaiśyas." Nanda Mahārāja belonged to the vaiśya community, the agriculturalist community. How to protect the cows and how rich this community was are explained in these verses. We can hardly imagine that cows, bulls and calves could be cared for so nicely and decorated so well with cloths and valuable golden ornaments. How happy they were. As described elsewhere in the Bhāgavatam, during Mahārāja Yudhiṣṭhira's time the cows were so happy that they used to muddy the pasturing ground with milk. This is Indian civilization. Yet in the same place, India, Bhārata-varṣa, how much people are suffering by giving up the Vedic way of life and not understanding the teachings of Bhagavad-gītā.
TEXT 8
mahārha-vastrābharaṇa-
kañcukoṣṇīṣa-bhūṣitāḥ
gopāḥ samāyayū rājan
nānopāyana-pāṇayaḥ
SYNONYMS
mahā-arha-extremely valuable; vastra-ābharaṇa-with garments and ornaments; kañcuka-by a particular type of garment used in Vṛndāvana; uṣṇīṣa-with turbans; bhūṣitāḥ-being nicely dressed; gopāḥ-all the cowherd men; samāyayuḥ-came there; rājan-O King (Mahārāja Parīkṣit); nānā-various; upāyana-presentations; pāṇayaḥ-holding in their hands.
O King Parīkṣit, the cowherd men dressed very opulently with valuable ornaments and garments such as coats and turbans. Decorated in this way and carrying various presentations in their hands, they approached the house of Nanda Mahārāja.
When we consider the past condition of the agriculturalist in the village, we can see how opulent he was, simply because of agricultural produce and protection of cows. At the present, however, agriculture having been neglected and cow protection given up, the agriculturalist is suffering pitiably and is dressed in a niggardly torn cloth. This is the distinction between the India of history and the India of the present day. By the atrocious activities of ugra-karma, how we are killing the opportunity of human civilization!
TEXT 9
gopyaś cākarṇya muditā
yaśodāyāḥ sutodbhavam
ātmānaṁ bhūṣayāṁ cakrur
vastrākalpāñjanādibhiḥ
SYNONYMS
gopyaḥ-the feminine community, the wives of the cowherd men; ca-also; ākarṇya-after hearing; muditāḥ-became very glad; yaśodāyāḥ-of mother Yaśodā; suta-udbhavam-the birth of a male child; ātmānam-personally; bhūṣayām cakruḥ-dressed very nicely to attend the festival; vastra-ākalpa-añjana-ādibhiḥ-with proper dress, ornaments, black ointment, and so on.
The gopī wives of the cowherd men were very pleased to hear that mother Yaśodā had given birth to a son, and they began to decorate themselves very nicely with proper dresses, ornaments, black ointment for the eyes, and so on.
TEXT 10
nava-kuṅkuma-kiñjalka-
mukha-paṅkaja-bhūtayaḥ
balibhis tvaritaṁ jagmuḥ
pṛthu-śroṇyaś calat-kucāḥ
SYNONYMS
nava-kuṅkuma-kiñjalka-with saffron and newly grown kuṅkuma flower; mukha-paṅkaja-bhūtayaḥ-exhibiting an extraordinary beauty in their lotuslike faces; balibhiḥ-with presentations in their hands; tvaritam-very quickly; jagmuḥ-went (to the house of mother Yaśodā); pṛthu-śroṇyaḥ-bearing full hips, fulfilling womanly beauty; calat-kucāḥ-their developed breasts were moving.
Their lotuslike faces extraordinarily beautiful, being decorated with saffron and newly grown kuṅkuma, the wives of the cowherd men hurried to the house of mother Yaśodā with presentations in their hands. Because of natural beauty, the wives had full hips and full breasts, which moved as they hurried along.
The cowherd men and women in the villages lived a very natural life, and the women developed a natural feminine beauty, with full hips and breasts. Because women in modern civilization do not live naturally, their hips and breasts do not develop this natural fullness. Because of artificial living, women have lost their natural beauty, although they claim to be independent and advanced in material civilization. This description of the village women gives a clear example of the contrast between natural life and the artificial life of a condemned society, such as that of the Western countries, where topless, bottomless beauty may be easily purchased in clubs and shops and for public advertisements. The word balibhiḥ indicates that the women were carrying gold coins, jeweled necklaces, nice cloths, newly grown grass, sandalwood pulp, flower garlands and similar offerings on plates made of gold. Such offerings are called bali. The words tvaritaṁ jagmuḥ indicate how happy the village women were to understand that mother Yaśodā had given birth to a wonderful child known as Kṛṣṇa.
TEXT 11
gopyaḥ sumṛṣṭa-maṇi-kuṇḍala-niṣka-kaṇṭhyaś
citrāmbarāḥ pathi śikhā-cyuta-mālya-varṣāḥ
nandālayaṁ sa-valayā vrajatīr virejur
vyālola-kuṇḍala-payodhara-hāra-śobhāḥ
SYNONYMS
gopyaḥ-the gopīs; su-mṛṣṭa-very dazzling; maṇi-made of jewels; kuṇḍala-wearing earrings; niṣka-kaṇṭhyaḥ-and having little keys and lockets hanging from their necks; citra-ambarāḥ-dressed with varieties of colored embroidery; pathi-on their way to Yaśodāmayī's house; śikhā-cyuta-fell from their hair; mālya-varṣāḥ-a shower of flower garlands; nanda-ālayam-to the house of Mahārāja Nanda; sa-valayāḥ-with bangles on their hands; vrajatīḥ-while going (in that costume); virejuḥ-they looked very, very beautiful; vyālola-moving; kuṇḍala-with earrings; payodhara-with breasts; hāra-with flower garlands; śobhāḥ-who appeared so beautiful.
In the ears of the gopīs were brilliantly polished jeweled earrings, and from their necks hung metal lockets. Their hands were decorated with bangles, their dresses were of varied colors, and from their hair, flowers fell onto the street like showers. Thus while going to the house of Mahārāja Nanda, the gopīs, their earrings, breasts and garlands moving, were brilliantly beautiful.
The description of the gopīs, who were going to the house of Mahārāja Nanda to welcome Kṛṣṇa, is especially significant. The gopīs were not ordinary women, but expansions of Kṛṣṇa's pleasure potency, as described in the Brahma-saṁhitā (5.37,29):
ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(5.37)
cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
lakṣāvṛteṣu surabhīr abhipālayantam
lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(5.29)
Kṛṣṇa is always worshiped by the gopīs wherever He goes. Therefore Kṛṣṇa is so vividly described in Śrīmad-Bhāgavatam. Śrī Caitanya Mahāprabhu has also described Kṛṣṇa in this way: ramyā kācid upāsanā vrajavadhū-vargeṇa yā kalpitā. All these gopīs were going to offer Kṛṣṇa their presentations because the gopīs are eternal associates of the Lord. Now the gopīs were more jubilant because of the news of Kṛṣṇa's appearance in Vṛndāvana.
TEXT 12
tā āśiṣaḥ prayuñjānāś
ciraṁ pāhīti bālake
haridrā-cūrṇa-tailādbhiḥ
siñcantyo 'janam ujjaguḥ
SYNONYMS
tāḥ-all the women, the wives and daughters of the cowherd men; āśiṣaḥ-blessings; prayuñjānāḥ-offering; ciram-for a long time; pāhi-may You become the King of Vraja and maintain all its inhabitants; iti-thus; bālake-unto the newborn child; haridrā-cūrṇa-powder of turmeric; taila-adbhiḥ-mixed with oil; siñcantyaḥ-sprinkling; ajanam-the Supreme Personality of Godhead, who is unborn; ujjaguḥ-offered prayers.
Offering blessings to the newborn child, Kṛṣṇa, the wives and daughters of the cowherd men said, "May You become the King of Vraja and long maintain all its inhabitants." They sprinkled a mixture of turmeric powder, oil and water upon the birthless Supreme Lord and offered their prayers.
TEXT 13
avādyanta vicitrāṇi
vāditrāṇi mahotsave
kṛṣṇe viśveśvare 'nante
nandasya vrajam āgate
SYNONYMS
avādyanta-vibrated in celebration of Vasudeva's son; vicitrāṇi-various; vāditrāṇi-musical instruments; mahā-utsave-in the great festival; kṛṣṇe-when Lord Kṛṣṇa; viśva-īśvare-the master of the entire cosmic manifestation; anante-unlimitedly; nandasya-of Mahārāja Nanda; vrajam-at the pasturing place; āgate-had so arrived.
Now that the all-pervading, unlimited Lord Kṛṣṇa, the master of the cosmic manifestation, had arrived within the estate of Mahārāja Nanda, various types of musical instruments resounded to celebrate the great festival.
The Lord says in Bhagavad-gītā (4.7):
yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself." Whenever Kṛṣṇa comes, once in a day of Brahmā, He comes to the house of Nanda Mahārāja in Vṛndāvana. Kṛṣṇa is the master of all creation (sarva-loka-maheśvaram). Therefore, not only in the neighborhood of Nanda Mahārāja's estate, but all over the universe-and in all the other universes-musical sounds celebrated the auspicious arrival of the Lord.
TEXT 14
gopāḥ parasparaṁ hṛṣṭā
dadhi-kṣīra-ghṛtāmbubhiḥ
āsiñcanto vilimpanto
navanītaiś ca cikṣipuḥ
SYNONYMS
gopāḥ-the cowherd men; parasparam-on one another; hṛṣṭāḥ-being so pleased; dadhi-with curd; kṣīra-with condensed milk; ghṛta-ambubhiḥ-with water mixed with butter; āsiñcantaḥ-sprinkling; vilimpantaḥ-smearing; navanītaiḥ ca-and with butter; cikṣipuḥ-they threw on one another.
In gladness, the cowherd men enjoyed the great festival by splashing one another's bodies with a mixture of curd, condensed milk, butter and water. They threw butter on one another and smeared it on one another's bodies.
From this statement we can understand that five thousand years ago not only was there enough milk, butter and curd to eat, drink and cook with, but when there was a festival it would be thrown about without restriction. There was no limit to how extensively milk, butter, curd and other such products were used in human society. Everyone had an ample stock of milk, and by using it in many varied milk preparations, people would keep good health in natural ways and thus enjoy life in Kṛṣṇa consciousness.
TEXTS 15–16
nando mahā-manās tebhyo
vāso 'laṅkāra-go-dhanam
sūta-māgadha-vandibhyo
ye 'nye vidyopajīvinaḥ
tais taiḥ kāmair adīnātmā
yathocitam apūjayat
viṣṇor ārādhanārthāya
sva-putrasyodayāya ca
SYNONYMS
nandaḥ-Mahārāja Nanda; mahā-manāḥ-who among the cowherd men was the greatest of all upright persons; tebhyaḥ-unto the cowherd men; vāsaḥ-clothing; alaṅkāra-ornaments; go-dhanam-and cows; sūta-māgadha-vandibhyaḥ-unto the sūtas (the professional reciters of the old histories), the māgadhas (the professional reciters of the histories of royal dynasties) and the vandīs (general singers of prayers); ye anye-as well as others; vidyā-upajīvinaḥ-who were continuing their livelihood on the basis of educational qualifications; taiḥ taiḥ-with whatever; kāmaiḥ-improvements of desire; adīna-ātmā-Mahārāja Nanda, who was so magnanimous; yathā-ucitam-as was suitable; apūjayat-worshiped them or satisfied them; viṣṇoḥ ārādhana-arthāya-for the purpose of satisfying Lord Viṣṇu; sva-putrasya-of his own child; udayāya-for the improvement in all respects; ca-and.
The great-minded Mahārāja Nanda gave clothing, ornaments and cows in charity to the cowherd men in order to please Lord Viṣṇu, and thus he improved the condition of his own son in all respects. He distributed charity to the sūtas, the māgadhas, the vandīs, and men of all other professions, according to their educational qualifications, and satisfied everyone's desires.
Although it has become fashionable to speak of daridra-nārāyaṇa, the words viṣṇor ārādhanārthāya do not mean that all the people satisfied by Nanda Mahārāja in this great ceremony were Viṣṇus. They were not daridra, nor were they Nārāyaṇa. Rather, they were devotees of Nārāyaṇa, and by their educational qualifications they would satisfy Nārāyaṇa. Therefore, satisfying them was an indirect way of satisfying Lord Viṣṇu. Mad-bhakta-pūjābhyadhikā (Bhāg. 11.19.21). The Lord says, "Worshiping My devotees is better than worshiping Me directly." The varṇāśrama system is entirely meant for viṣṇu-ārādhana, worship of Lord Viṣṇu. Varṇāśramācāravatā puruṣeṇa paraḥ pumān/ viṣṇur ārādhyate (Viṣṇu Purāṇa 3.8.9). The ultimate goal of life is to please Lord Viṣṇu, the Supreme Lord. The uncivilized man or materialistic person, however, does not know this aim of life. Na te viduḥ svārtha-gatiṁ hi viṣṇum (Bhāg. 7.5.31). One's real self-interest lies in satisfying Lord Viṣṇu. Not satisfying Lord Viṣṇu but instead attempting to become happy through material adjustments (bahir-artha-māninaḥ) is the wrong way for happiness. Because Viṣṇu is the root of everything, if Viṣṇu is pleased, everyone is pleased; in particular, one's children and family members become happy in all respects. Nanda Mahārāja wanted to see his newborn child happy. That was his purpose. Therefore he wanted to satisfy Lord Viṣṇu, and to satisfy Lord Viṣṇu it was necessary to satisfy His devotees, such as the learned brāhmaṇas, māgadhas and sūtas. Thus, in a roundabout way, ultimately it was Lord Viṣṇu who was to be satisfied.
TEXT 17
rohiṇī ca mahā-bhāgā
nanda-gopābhinanditā
vyacarad divya-vāsa-srak-
kaṇṭhābharaṇa-bhūṣitā
SYNONYMS
rohiṇī-Rohiṇī, the mother of Baladeva; ca-also; mahā-bhāgā-the most fortunate mother of Baladeva (greatly fortunate because of having the opportunity to raise Kṛṣṇa and Balarāma together); nanda-gopā-abhinanditā-being honored by Mahārāja Nanda and mother Yaśodā; vyacarat-was busy wandering here and there; divya-beautiful; vāsa-with a dress; srak-with a garland; kaṇṭha-ābharaṇa-and with an ornament covering the neck; bhūṣitā-decorated.
The most fortunate Rohiṇī, the mother of Baladeva, was honored by Nanda Mahārāja and Yaśodā, and thus she also dressed gorgeously and decorated herself with a necklace, a garland and other ornaments. She was busy wandering here and there to receive the women who were guests at the festival.
Rohiṇī, another wife of Vasudeva's, was also kept under the care of Nanda Mahārāja with her son Baladeva. Because her husband was imprisoned by Kaṁsa, she was not very happy, but on the occasion of Kṛṣṇa-janmāṣṭamī, Nandotsava, when Nanda Mahārāja gave dresses and ornaments to others, he also gave gorgeous garments and ornaments to Rohiṇī so that she could take part in the festival. Thus she also was busy receiving the women who were guests. Because of her good fortune in being able to raise Kṛṣṇa and Balarāma together, she is described as mahā-bhāgā, greatly fortunate.
TEXT 18
tata ārabhya nandasya
vrajaḥ sarva-samṛddhimān
harer nivāsātma-guṇai
ramākrīḍam abhūn nṛpa
SYNONYMS
tataḥ ārabhya-beginning from that time; nandasya-of Mahārāja Nanda; vrajaḥ-Vrajabhūmi, the land for protecting and breeding cows; sarva-samṛddhimān-became opulent with all kinds of riches; hareḥ nivāsa-of the residence of the Supreme Personality of Godhead; ātma-guṇaiḥ-by the transcendental qualities; ramā-ākrīḍam-the place of pastimes for the goddess of fortune; abhūt-became; nṛpa-O King (Mahārāja Parīkṣit).
O Mahārāja Parīkṣit, the home of Nanda Mahārāja is eternally the abode of the Supreme Personality of Godhead and His transcendental qualities and is therefore always naturally endowed with the opulence of all wealth. Yet beginning from Lord Kṛṣṇa's appearance there, it became the place for the pastimes of the goddess of fortune.
As stated in the Brahma-saṁhitā (5.29), lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. The abode of Kṛṣṇa is always served by hundreds and thousands of goddesses of fortune. Wherever Kṛṣṇa goes, the goddess of fortune naturally resides with Him. The chief of the goddesses of fortune is Śrīmatī Rādhārāṇī. Therefore, Kṛṣṇa's appearance in the land of Vraja indicated that the chief goddess of fortune, Rādhārāṇī, would also appear there very soon. Nanda Mahārāja's abode was already opulent, and since Kṛṣṇa had appeared, it would be opulent in all respects.
TEXT 19
gopān gokula-rakṣāyāṁ
nirūpya mathurāṁ gataḥ
nandaḥ kaṁsasya vārṣikyaṁ
karaṁ dātuṁ kurūdvaha
SYNONYMS
gopān-the cowherd men; gokula-rakṣāyām-in giving protection to the state of Gokula; nirūpya-after appointing; mathurām-to Mathurā; gataḥ-went; nandaḥ-Nanda Mahārāja; kaṁsasya-of Kaṁsa; vārṣikyam-yearly taxes; karam-the share of profit; dātum-to pay; kuru-udvaha-O Mahārāja Parīkṣit, best protector of the Kuru dynasty.
Śukadeva Gosvāmī continued: Thereafter, my dear King Parīkṣit, O best protector of the Kuru dynasty, Nanda Mahārāja appointed the local cowherd men to protect Gokula and then went to Mathurā to pay the yearly taxes to King Kaṁsa.
Because the killing of babies was going on and had already become known, Nanda Mahārāja was very much afraid for his newborn child. Thus he appointed the local cowherd men to protect his home and child. He wanted to go immediately to Mathurā to pay the taxes due and also to offer some presentation for the sake of his newborn son. For the protection of the child, he had worshiped various demigods and forefathers and given charity to everyone's satisfaction. Similarly, Nanda Mahārāja wanted not only to pay Kaṁsa the yearly taxes but also to offer some presentation so that Kaṁsa too would be satisfied. His only concern was how to protect his transcendental child, Kṛṣṇa.
TEXT 20
vasudeva upaśrutya
bhrātaraṁ nandam āgatam
jñātvā datta-karaṁ rājñe
yayau tad-avamocanam
SYNONYMS
vasudevaḥ-Vasudeva; upaśrutya-when he heard; bhrātaram-that his dear friend and brother; nandam-Nanda Mahārāja; āgatam-had come to Mathurā; jñātvā-when he learned; datta-karam-and had already paid the taxes; rājñe-unto the King; yayau-he went; tat-avamocanam-to the residential quarters of Nanda Mahārāja.
When Vasudeva heard that Nanda Mahārāja, his very dear friend and brother, had come to Mathurā and already paid the taxes to Kaṁsa, he went to Nanda Mahārāja's residence.
Vasudeva and Nanda Mahārāja were so intimately connected that they lived like brothers. Furthermore, it is learned from the notes of Śrīpāda Madhvācārya that Vasudeva and Nanda Mahārāja were stepbrothers. Vasudeva's father, Śūrasena, married a vaiśya girl, and from her Nanda Mahārāja was born. Later, Nanda Mahārāja himself married a vaiśya girl, Yaśodā. Therefore his family is celebrated as a vaiśya family, and Kṛṣṇa, identifying Himself as their son, took charge of vaiśya activities (kṛṣi-go-rakṣya-vāṇijyam [Bg. 18.44]). Balarāma represents plowing the land for agriculture and therefore always carries in His hand a plow, whereas Kṛṣṇa tends cows and therefore carries a flute in His hand. Thus the two brothers represent kṛṣi-rakṣya and go-rakṣya.
TEXT 21
taṁ dṛṣṭvā sahasotthāya
dehaḥ prāṇam ivāgatam
prītaḥ priyatamaṁ dorbhyāṁ
sasvaje prema-vihvalaḥ
SYNONYMS
tam-him (Vasudeva); dṛṣṭvā-seeing; sahasā-suddenly; utthāya-getting up; dehaḥ-the same body; prāṇam-life; iva-as if; āgatam-had returned; prītaḥ-so pleased; priya-tamam-his dear friend and brother; dorbhyām-by his two arms; sasvaje-embraced; prema-vihvalaḥ-overwhelmed with love and affection.
When Nanda Mahārāja heard that Vasudeva had come, he was overwhelmed with love and affection, being as pleased as if his body had regained its life. Seeing Vasudeva suddenly present, he got up and embraced him with both arms.
Nanda Mahārāja was older than Vasudeva. Therefore Nanda Mahārāja embraced him, and Vasudeva offered him namaskāra.
TEXT 22
pūjitaḥ sukham āsīnaḥ
pṛṣṭvānāmayam ādṛtaḥ
prasakta-dhīḥ svātmajayor
idam āha viśāmpate
SYNONYMS
pūjitaḥ-Vasudeva having been so dearly welcomed; sukham āsīnaḥ-having been given a place to sit comfortably; pṛṣṭvā-asking; anāmayam-all-auspicious inquiries; ādṛtaḥ-being honored and respectfully received; prasakta-dhīḥ-because of his being very much attached; sva-ātmajayoḥ-to his own two sons, Kṛṣṇa and Balarāma; idam-the following; āha-inquired; viśām-pate-O Mahārāja Parīkṣit.
O Mahārāja Parīkṣit, having thus been received and welcomed by Nanda Mahārāja with honor, Vasudeva sat down very peacefully and inquired about his own two sons because of intense love for them.
TEXT 23
diṣṭyā bhrātaḥ pravayasa
idānīm aprajasya te
prajāśāyā nivṛttasya
prajā yat samapadyata
SYNONYMS
diṣṭyā-it is by great fortune; bhrātaḥ-O my dear brother; pravayasaḥ-of you whose age is now quite advanced; idānīm-at the present moment; aprajasya-of one who did not have a son before; te-of you; prajā-āśāyāḥ nivṛttasya-of one who was almost hopeless of getting a son at this age; prajā-a son; yat-whatever; samapadyata-has been gotten by chance.
My dear brother Nanda Mahārāja, at an advanced age you had no son at all and were hopeless of having one. Therefore, that you now have a son is a sign of great fortune.
At an advanced age one generally cannot beget a male child. If by chance one does beget a child at this age, the child is generally female. Thus Vasudeva indirectly asked Nanda Mahārāja whether he had actually begotten a male child or a female child. Vasudeva knew that Yaśodā had given birth to a female child, whom he had stolen and replaced with a male child. This was a great mystery, and Vasudeva wanted to determine whether this mystery was already known to Nanda Mahārāja. On inquiring, however, he was confident that the mystery of Kṛṣṇa's birth and His being placed in the care of Yaśodā was still hidden. There was no danger, since Kaṁsa at least could not learn what had already happened.
TEXT 24
diṣṭyā saṁsāra-cakre 'smin
vartamānaḥ punar-bhavaḥ
upalabdho bhavān adya
durlabhaṁ priya-darśanam
SYNONYMS
diṣṭyā-it is also by great fortune; saṁsāra-cakre asmin-in this world of birth and death; vartamānaḥ-although I was existing; punaḥ-bhavaḥ-my meeting with you is just like another birth; upalabdhaḥ-being obtained by me; bhavān-you; adya-today; durlabham-although it was never to happen; priya-darśanam-to see you again, my very dear friend and brother.
It is also by good fortune that I am seeing you. Having obtained this opportunity, I feel as if I have taken birth again. Even though one is present in this world, to meet with intimate friends and dear relatives in this material world is extremely difficult.
Vasudeva had been imprisoned by Kaṁsa, and therefore, although present in Mathurā, he was unable to see Nanda Mahārāja for many years. Therefore when they met again, Vasudeva considered this meeting to be another birth.
TEXT 25
naikatra priya-saṁvāsaḥ
suhṛdāṁ citra-karmaṇām
oghena vyūhyamānānāṁ
plavānāṁ srotaso yathā
SYNONYMS
na-not; ekatra-in one place; priya-saṁvāsaḥ-living together with dear friends and relatives; suhṛdām-of friends; citra-karmaṇām-of all of us who have had varieties of reactions to our past karma; oghena-by the force; vyūhyamānānām-carried away; plavānām-of sticks and other objects floating in the water; srotasaḥ-of the waves; yathā-as.
Many planks and sticks, unable to stay together, are carried away by the force of a river's waves. Similarly, although we are intimately related with friends and family members, we are unable to stay together because of our varied past deeds and the waves of time.
Vasudeva was lamenting because he and Nanda Mahārāja could not live together. Yet how could they live together? Vasudeva warns that all of us, even if intimately related, are carried away by the waves of time according to the results of past karma.
TEXT 26
kaccit paśavyaṁ nirujaṁ
bhūry-ambu-tṛṇa-vīrudham
bṛhad vanaṁ tad adhunā
yatrāsse tvaṁ suhṛd-vṛtaḥ
SYNONYMS
kaccit-whether; paśavyam-protection of the cows; nirujam-without difficulties or disease; bhūri-sufficient; ambu-water; tṛṇa-grass; vīrudham-plants; bṛhat vanam-the great forest; tat-all these arrangements are there; adhunā-now; yatra-where; āsse-are living; tvam-you; suhṛt-vṛtaḥ-surrounded by friends.
My dear friend Nanda Mahārāja, in the place where you are living with your friends, is the forest favorable for the animals, the cows? I hope there is no disease or inconvenience. The place must be full of water, grass and other plants.
For human happiness, one must care for the animals, especially the cows. Vasudeva therefore inquired whether there was a good arrangement for the animals where Nanda Mahārāja lived. For the proper pursuit of human happiness, there must be arrangements for the protection of cows. This means that there must be forests and adequate pasturing grounds full of grass and water. If the animals are happy, there will be an ample supply of milk, from which human beings will benefit by deriving many milk products with which to live happily. As enjoined in Bhagavad-gītā (18.44), kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma-svabhāvajam. Without giving proper facilities to the animals, how can human society be happy? That people are raising cattle to send to the slaughterhouse is a great sin. By this demoniac enterprise, people are ruining their chance for a truly human life. Because they are not giving any importance to the instructions of Kṛṣṇa, the advancement of their so-called civilization resembles the crazy efforts of men in a lunatic asylum.
TEXT 27
bhrātar mama sutaḥ kaccin
mātrā saha bhavad-vraje
tātaṁ bhavantaṁ manvāno
bhavadbhyām upalālitaḥ
SYNONYMS
bhrātaḥ-my dear brother; mama-my; sutaḥ-son (Baladeva, born of Rohiṇī); kaccit-whether; mātrā saha-with His mother, Rohiṇī; bhavat-vraje-in your house; tātam-as father; bhavantam-unto you; manvānaḥ-thinking; bhavadbhyām-by you and your wife, Yaśodā; upalālitaḥ-properly being raised.
My son Baladeva, being raised by you and your wife, Yaśodādevī, considers you His father and mother. Is he living very peacefully in your home with His real mother, Rohiṇī?
TEXT 28
puṁsas tri-vargo vihitaḥ
suhṛdo hy anubhāvitaḥ
na teṣu kliśyamāneṣu
tri-vargo 'rthāya kalpate
SYNONYMS
puṁsaḥ-of a person; tri-vargaḥ-the three aims of life (religion, economic development and sense gratification); vihitaḥ-enjoined according to Vedic ritualistic ceremonies; suhṛdaḥ-toward relatives and friends; hi-indeed; anubhāvitaḥ-when they are properly in line; na-not; teṣu-in them; kliśyamāneṣu-if they are actually in any difficulty; tri-vargaḥ-these three aims of life; arthāya-for any purpose; kalpate-does become so.
When one's friends and relatives are properly situated, one's religion, economic development and sense gratification, as described in the Vedic literatures, are beneficial. Otherwise, if one's friends and relatives are in distress, these three cannot offer any happiness.
Vasudeva regretfully informed Nanda Mahārāja that although he had his wife and children, he could not properly discharge his duty of maintaining them and was therefore unhappy.
TEXT 29
śrī-nanda uvāca
aho te devakī-putrāḥ
kaṁsena bahavo hatāḥ
ekāvaśiṣṭāvarajā
kanyā sāpi divaṁ gatā
SYNONYMS
śrī-nandaḥ uvāca-Nanda Mahārāja said; aho-alas; te-your; devakī-putrāḥ-all the sons of your wife Devakī; kaṁsena-by King Kaṁsa; bahavaḥ-many; hatāḥ-have been killed; ekā-one; avaśiṣṭā-remaining child; avarajā-the youngest of all; kanyā-a daughter also; sā api-she also; divam gatā-gone to the heavenly planets.
Nanda Mahārāja said: Alas, King Kaṁsa killed so many of your children, born of Devakī. And your one daughter, the youngest child of all, entered the heavenly planets.
When Vasudeva understood from Nanda Mahārāja that the mystery of Kṛṣṇa's birth and His having been exchanged with Yaśodā's daughter was yet undisclosed, he was happy that things were going on nicely. By saying that Vasudeva's daughter, his youngest child, had gone to the heavenly planets, Nanda Mahārāja indicated that he did not know that this daughter was born of Yaśodā and that Vasudeva had exchanged her with Kṛṣṇa. Thus the doubts of Vasudeva were dispelled.
TEXT 30
nūnaṁ hy adṛṣṭa-niṣṭho 'yam
adṛṣṭa-paramo janaḥ
adṛṣṭam ātmanas tattvaṁ
yo veda na sa muhyati
SYNONYMS
nūnam-certainly; hi-indeed; adṛṣṭa-unseen; niṣṭhaḥ ayam-something ends there; adṛṣṭa-the unseen destiny; paramaḥ-ultimate; janaḥ-every living entity within this material world; adṛṣṭam-that destiny; ātmanaḥ-of oneself; tattvam-ultimate truth; yaḥ-anyone who; veda-knows; na-not; saḥ-he; muhyati-becomes bewildered.
Every man is certainly controlled by destiny, which determines the results of one's fruitive activities. In other words, one has a son or daughter because of unseen destiny, and when the son or daughter is no longer present, this also is due to unseen destiny. Destiny is the ultimate controller of everyone. One who knows this is never bewildered.
Nanda Mahārāja consoled his younger brother Vasudeva by saying that destiny is ultimately responsible for everything. Vasudeva should not be unhappy that his many children had been killed by Kaṁsa or that the last child, the daughter, had gone to the heavenly planets.
TEXT 31
śrī-vasudeva uvāca
karo vai vārṣiko datto
rājñe dṛṣṭā vayaṁ ca vaḥ
neha stheyaṁ bahu-tithaṁ
santy utpātāś ca gokule
SYNONYMS
śrī-vasudevaḥ uvāca-Śrī Vasudeva replied; karaḥ-the taxes; vai-indeed; vārṣikaḥ-yearly; dattaḥ-have already been paid by you; rājñe-to the King; dṛṣṭāḥ-have been seen; vayam ca-both of us; vaḥ-of you; na-not; iha-in this place; stheyam-should be staying; bahu-titham-for many days; santi-may be; utpātāḥ ca-many disturbances; gokule-in your home, Gokula.
Vasudeva said to Nanda Mahārāja: Now, my dear brother, since you have paid the annual taxes to Kaṁsa and have also seen me, do not stay in this place for many days. It is better to return to Gokula, since I know that there may be some disturbances there.
TEXT 32
śrī-śuka uvāca
iti nandādayo gopāḥ
proktās te śauriṇā yayuḥ
anobhir anaḍud-yuktais
tam anujñāpya gokulam
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; nanda-ādayaḥ-Nanda Mahārāja and his companions; gopāḥ-the cowherd men; proktāḥ-being advised; te-they; śauriṇā-by Vasudeva; yayuḥ-started from that place; anobhiḥ-by the bullock carts; anaḍut-yuktaiḥ-yoked with oxen; tam anujñāpya-taking permission from Vasudeva; gokulam-for Gokula.
Śukadeva Gosvāmī said: After Vasudeva advised Nanda Mahārāja in this way, Nanda Mahārāja and his associates, the cowherd men, took permission from Vasudeva, yoked their bulls to the bullock carts, and started riding for Gokula.
Thus end the Bhaktivedanta purports to the Tenth Canto, Fifth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Meeting of Nanda Mahārāja and Vasudeva."
Chapter Six
The Killing of the Demon Pūtanā
A summary of the Sixth Chapter is as follows: when Nanda Mahārāja, following the instructions of Vasudeva, was returning home, he saw a great demoniac woman lying on the road, and then he heard about her death.
While Nanda Mahārāja, the King of Vraja, was thinking about Vasudeva's words concerning disturbances in Gokula, he was a little afraid and sought shelter at the lotus feet of Śrī Hari. Meanwhile, Kaṁsa sent to the village of Gokula a Rākṣasī named Pūtanā, who was wandering here and there killing small babies. Of course, wherever there is no Kṛṣṇa consciousness, there is the danger of such Rākṣasīs, but since the Supreme Personality of Godhead Himself was in Gokula, Pūtanā could accept nothing there but her own death.
One day, Pūtanā arrived from outer space in Gokula, the home of Nanda Mahārāja, and by displaying her mystic power, she assumed the disguise of a very beautiful woman. Taking courage, she immediately entered Kṛṣṇa's bedroom without anyone's permission; by the grace of Kṛṣṇa, no one forbade her to enter the house or the room, because that was Kṛṣṇa's desire. The baby Kṛṣṇa, who resembled a fire covered by ashes, looked upon Pūtanā and thought that He would have to kill this demon, the beautiful woman. Enchanted by the influence of yogamāyā and the Personality of Godhead, Pūtanā took Kṛṣṇa upon her lap, and neither Rohiṇī nor Yaśodā objected. The demon Pūtanā offered her breast for Kṛṣṇa to suck, but her breast was smeared with poison. The child Kṛṣṇa, therefore, squeezed Pūtanā's breast so severely that in unbearable pain she had to assume her original body and fell to the ground. Then Kṛṣṇa began playing on her breast just like a small child. When Kṛṣṇa was playing, the gopīs were pacified and took the child away to their own laps. After this incident, the gopīs took precautions because of the attack of the Rākṣasī. Mother Yaśodā gave the child her breast to suck and then laid Him in bed.
Meanwhile, Nanda and his associates the cowherd men returned from Mathurā, and when they saw the great dead body of Pūtanā, they were struck with wonder. Everyone was astonished that Vasudeva had foretold this mishap, and they praised Vasudeva for his power of foresight. The inhabitants of Vraja cut the gigantic body of Pūtanā into pieces, but because Kṛṣṇa had sucked her breast, she had been freed from all sins, and therefore when the cowherd men burned the pieces of her body in a fire, the smoke filled the air with a very pleasing fragrance. Ultimately, although Pūtanā had desired to kill Kṛṣṇa, she attained the Lord's abode. From this incident we gain the instruction that if one is attached to Kṛṣṇa somehow or other, even as an enemy, one ultimately attains success. What then is to be said of devotees who are naturally attached to Kṛṣṇa in love? When the inhabitants of Vraja heard about the killing of Pūtanā and the welfare of the child, they were very much satisfied. Nanda Mahārāja took the baby Kṛṣṇa on his lap and was filled with satisfaction.
TEXT 1
śrī-śuka uvāca
nandaḥ pathi vacaḥ śaurer
na mṛṣeti vicintayan
hariṁ jagāma śaraṇam
utpātāgama-śaṅkitaḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; nandaḥ-Nanda Mahārāja; pathi-on his way back home; vacaḥ-the words; śaureḥ-of Vasudeva; na-not; mṛṣā-without purpose or cause; iti-thus; vicintayan-while thinking about inauspiciousness for his little son, Kṛṣṇa; harim-unto the Supreme Lord, the controller; jagāma-took; śaraṇam-shelter; utpāta-of disturbances; āgama-with the expectation; śaṅkitaḥ-thus being afraid.
Śukadeva Gosvāmī continued: My dear King, while Nanda Mahārāja was on the way home, he considered that what Vasudeva had said could not be false or useless. There must have been some danger of disturbances in Gokula. As Nanda Mahārāja thought about the danger for his beautiful son, Kṛṣṇa, he was afraid, and he took shelter at the lotus feet of the supreme controller.
Whenever there is danger, the pure devotee thinks of the protection and shelter of the Supreme Personality of Godhead. This is also advised in Bhagavad-gītā (9.33): anityam asukhaṁ lokam imaṁ prāpya bhajasva mām. In this material world there is danger at every step (padaṁ padaṁ yad vipadām). Therefore a devotee has no other course than to take shelter of the Lord at every step.
TEXT 2
kaṁsena prahitā ghorā
pūtanā bāla-ghātinī
śiśūṁś cacāra nighnantī
pura-grāma-vrajādiṣu
SYNONYMS
kaṁsena-by King Kaṁsa; prahitā-engaged previously; ghorā-very fierce; pūtanā-by the name Pūtanā; bāla-ghātinī-a Rākṣasī who killed; śiśūn-small babies; cacāra-wandered; nighnantī-killing; pura-grāma-vraja-ādiṣu-in towns, cities and villages here and there.
While Nanda Mahārāja was returning to Gokula, the same fierce Pūtanā whom Kaṁsa had previously engaged to kill babies was wandering about in the towns, cities and villages, doing her nefarious duty.
TEXT 3
na yatra śravaṇādīni
rakṣo-ghnāni sva-karmasu
kurvanti sātvatāṁ bhartur
yātudhānyaś ca tatra hi
SYNONYMS
na-not; yatra-wherever; śravaṇa-ādīni-the activities of bhakti-yoga, beginning with hearing and chanting; rakṣaḥ-ghnāni-the sound vibration to kill all danger and bad elements; sva-karmasu-if one is engaged in his own occupational duty; kurvanti-such things are done; sātvatām bhartuḥ-of the protector of the devotees; yātudhānyaḥ-disturbing elements, bad elements; ca-also; tatra hi-there must be.
My dear King, wherever people in any position perform their occupational duties of devotional service by chanting and hearing [śravaṇaṁ kīrtanaṁ viṣṇoḥ SB 7.5.23], there cannot be any danger from bad elements. Therefore there was no need for anxiety about Gokula while the Supreme Personality of Godhead was personally present.
Śukadeva Gosvāmī spoke this verse to mitigate the anxiety of Mahārāja Parīkṣit. Mahārāja Parīkṣit was a devotee of Kṛṣṇa, and therefore when he understood that Pūtanā was causing disturbances in Gokula, he was somewhat perturbed. Śukadeva Gosvāmī therefore assured him that there was no danger in Gokula. Śrīla Bhaktivinoda Ṭhākura has sung: nāmāśraya kari' yatane tumi, thākaha āpana kāje. Everyone is thus advised to seek shelter in the chanting of the Hare Kṛṣṇa mahā-mantra and remain engaged in his own occupational duty. There is no loss in this, and the gain is tremendous. Even from a material point of view, everyone should take to chanting the Hare Kṛṣṇa mantra to be saved from all kinds of danger. This world is full of danger (padaṁ padaṁ yad vipadām). Therefore we should be encouraged to chant the Hare Kṛṣṇa mahā-mantra so that in our family, society, neighborhood and nation, everything will be smooth and free from danger.
TEXT 4
sā khe-cary ekadotpatya
pūtanā nanda-gokulam
yoṣitvā māyayātmānaṁ
prāviśat kāma-cāriṇī
SYNONYMS
sā-that (Pūtanā); khe-carī-who traveled in outer space; ekadā-once upon a time; utpatya-was flying; pūtanā-the demon Pūtanā; nanda-gokulam-at the place of Nanda Mahārāja, Gokula; yoṣitvā-converting into a very beautiful woman; māyayā-by mystic power; ātmānam-herself; prāviśat-entered; kāma-cāriṇī-one who could move according to her own desire.
Once upon a time, Pūtanā Rākṣasī, who could move according to her desire and was wandering in outer space, converted herself by mystic power into a very beautiful woman and thus entered Gokula, the abode of Nanda Mahārāja.
Rākṣasīs learn mystic powers by which they can travel in outer space without machines. In some parts of India there are still such mystical witches, who can sit on a stick and use it to fly from one place to another in a very short time. This art was known to Pūtanā. Assuming the feature of a very beautiful woman, she entered Nanda Mahārāja's abode, Gokula.
TEXTS 5–6
tāṁ keśa-bandha-vyatiṣakta-mallikāṁ
bṛhan-nitamba-stana-kṛcchra-madhyamām
suvāsasaṁ kalpita-karṇa-bhūṣaṇa-
tviṣollasat-kuntala-maṇḍitānanām
valgu-smitāpāṅga-visarga-vīkṣitair
mano harantīṁ vanitāṁ vrajaukasām
amaṁsatāmbhoja-kareṇa rūpiṇīṁ
gopyaḥ śriyaṁ draṣṭum ivāgatāṁ patim
SYNONYMS
tām-her; keśa-bandha-vyatiṣakta-mallikām-whose arrangement of hair was decorated with a garland of mallikā flowers; bṛhat-very, very big; nitamba-stana-by her hips and firm breasts; kṛcchra-madhyamām-whose slim waist was overburdened; su-vāsasam-nicely painted or very attractively dressed; kalpita-karṇa-bhūṣaṇa-of the earrings arranged on her ears; tviṣā-by the brilliance; ullasat-very attractive; kuntala-maṇḍita-ānanām-whose beautiful face was surrounded by black hair; valgu-smita-apāṅga-visarga-vīkṣitaiḥ-by her casting her smiling glance on everyone very attractively; manaḥ harantīm-everyone's attention was attracted (by her); vanitām-an especially attractive woman; vraja-okasām-of the inhabitants of Gokula; amaṁsata-thought; ambhoja-holding a lotus flower; kareṇa-with her hand; rūpiṇīm-very beautiful; gopyaḥ-the gopī inhabitants of Gokula; śriyam-the goddess of fortune; draṣṭum-to see; iva-as if; āgatām-had come; patim-her husband.
Her hips were full, her breasts were large and firm, seeming to overburden her slim waist, and she was dressed very nicely. Her hair, adorned with a garland of mallikā flowers, was scattered about her beautiful face. Her earrings were brilliant, and as she smiled very attractively, glancing upon everyone, her beauty drew the attention of all the inhabitants of Vraja, especially the men. When the gopīs saw her, they thought that the beautiful goddess of fortune, holding a lotus flower in her hand, had come to see her husband, Kṛṣṇa.
TEXT 7
bāla-grahas tatra vicinvatī śiśūn
yadṛcchayā nanda-gṛhe 'sad-antakam
bālaṁ praticchanna-nijoru-tejasaṁ
dadarśa talpe 'gnim ivāhitaṁ bhasi
SYNONYMS
bāla-grahaḥ-the witch, whose business was to kill small babies; tatra-standing there; vicinvatī-thinking of, searching for; śiśūn-children; yadṛcchayā-independently; nanda-gṛhe-in the house of Nanda Mahārāja; asat-antakam-who could kill all demons; bālam-the child; praticchanna-covered; nija-uru-tejasam-whose unlimited power; dadarśa-she saw; talpe-(lying) on the bed; agnim-fire; iva-just like; āhitam-covered; bhasi-within ashes.
While searching for small children, Pūtanā, whose business was to kill them, entered the house of Nanda Mahārāja unobstructed, having been sent by the superior potency of the Lord. Without asking anyone's permission, she entered Nanda Mahārāja's room, where she saw the child sleeping in bed, His unlimited power covered like a powerful fire covered by ashes. She could understand that this child was not ordinary, but was meant to kill all demons.
Demons are always busy creating disturbances and killing. But the child lying on the bed in the house of Nanda Mahārāja was meant to kill many demons.
TEXT 8
vibudhya tāṁ bālaka-mārikā-grahaṁ
carācarātmā sa nimīlitekṣaṇaḥ
anantam āropayad aṅkam antakaṁ
yathoragaṁ suptam abuddhi-rajju-dhīḥ
SYNONYMS
vibudhya-understanding; tām-her (Pūtanā); bālaka-mārikā-graham-a witch very expert in killing small babies; cara-acara-ātmā-Kṛṣṇa, the all-pervading Supersoul; saḥ-He; nimīlita-īkṣaṇaḥ-closed His eyes; anantam-the Unlimited; āropayat-she placed; aṅkam-on her lap; antakam-for her own annihilation; yathā-as; uragam-a snake; suptam-while sleeping; abuddhi-a person who has no intelligence; rajju-dhīḥ-one who thinks a snake to be a rope.
Lord Śrī Kṛṣṇa, the all-pervading Supersoul, lying on the bed, understood that Pūtanā, a witch who was expert in killing small children, had come to kill Him. Therefore, as if afraid of her, Kṛṣṇa closed His eyes. Thus Pūtanā took upon her lap Him who was to be her own annihilation, just as an unintelligent person places a sleeping snake on his lap, thinking the snake to be a rope.
In this verse there are two perplexities. When Kṛṣṇa saw that Pūtanā had come to kill Him, He thought that since this woman was present with motherly affection, although artificial, He had to offer her a benediction. Therefore He looked at her with a little perplexity and then closed His eyes again. Pūtanā Rākṣasī also was perplexed. She was not intelligent enough to understand that she was taking a sleeping snake on her lap; she thought the snake to be an ordinary rope. The two words antakam and anantam are contradictory. Because of not being intelligent, Pūtanā thought that she could kill her antakam, the source of her annihilation; but because He is ananta, unlimited, no one can kill Him.
TEXT 9
tāṁ tīkṣṇa-cittām ativāma-ceṣṭitāṁ
vīkṣyāntarā koṣa-paricchadāsivat
vara-striyaṁ tat-prabhayā ca dharṣite
nirīkṣyamāṇe jananī hy atiṣṭhatām
SYNONYMS
tām-that (Pūtanā Rākṣasī); tīkṣṇa-cittām-having a very fierce heart for killing the child; ati-vāma-ceṣṭitām-although she was trying to treat the child better than a mother; vīkṣya antarā-seeing her within the room; koṣa-paricchada-asi-vat-like a sharp sword within a soft sheath; vara-striyam-the very beautiful woman; tat-prabhayā-by her influence; ca-also; dharṣite-being overwhelmed; nirīkṣyamāṇe-were seeing; jananī-the two mothers; hi-indeed; atiṣṭhatām-they remained silent, without prohibiting.
Pūtanā Rākṣasī's heart was fierce and cruel, but she looked like a very affectionate mother. Thus she resembled a sharp sword in a soft sheath. Although seeing her within the room, Yaśodā and Rohiṇī, overwhelmed by her beauty, did not stop her, but remained silent because she treated the child like a mother.
Although Pūtanā was an outsider and although she personified fierce death because the determination within her heart was to kill the child, when she directly came and placed the child on her lap to offer the child her breast to suck, the mothers were so captivated by her beauty that they did not prohibit her. Sometimes a beautiful woman is dangerous because everyone, being captivated by external beauty (māyā-mohita), is unable to understand what is in her mind. Those who are captivated by the beauty of the external energy are called māyā-mohita. Mohitaṁ nābhijānāti mām ebhyaḥ param avyayam (Bg. 7.13). Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ (Bhāg. 7.5.31). Here, of course, the two mothers Rohiṇī and Yaśodā were not māyā-mohita, deluded by the external energy, but to develop the pastimes of the Lord, they were captivated by yogamāyā. Such māyā-moha is the action of yogamāyā.
TEXT 10
tasmin stanaṁ durjara-vīryam ulbaṇaṁ
ghorāṅkam ādāya śiśor dadāv atha
gāḍhaṁ karābhyāṁ bhagavān prapīḍya tat-
prāṇaiḥ samaṁ roṣa-samanvito 'pibat
SYNONYMS
tasmin-in that very spot; stanam-the breast; durjara-vīryam-a very powerful weapon mixed with poison; ulbaṇam-which was fierce; ghorā-the most ferocious Pūtanā; aṅkam-on her lap; ādāya-placing; śiśoḥ-in the mouth of the child; dadau-pushed; atha-thereupon; gāḍham-very hard; karābhyām-with both hands; bhagavān-the Supreme Personality of Godhead; prapīḍya-giving her great pain; tat-prāṇaiḥ-her life; samam-along with; roṣa-samanvitaḥ-being very angry at her; apibat-sucked the breast.
On that very spot, the fiercely dangerous Rākṣasī took Kṛṣṇa on her lap and pushed her breast into His mouth. The nipple of her breast was smeared with a dangerous, immediately effective poison, but the Supreme Personality of Godhead, Kṛṣṇa, becoming very angry at her, took hold of her breast, squeezed it very hard with both hands, and sucked out both the poison and her life.
Lord Kṛṣṇa was not angry at Pūtanā for His own sake. Rather, He was angry because the Rākṣasī had killed so many small children in Vrajabhūmi. Therefore He decided that she should be punished by having to forfeit her life.
TEXT 11
sā muñca muñcālam iti prabhāṣiṇī
niṣpīḍyamānākhila-jīva-marmaṇi
vivṛtya netre caraṇau bhujau muhuḥ
prasvinna-gātrā kṣipatī ruroda ha
SYNONYMS
sā-she (Pūtanā Rākṣasī); muñca-give up; muñca-give up; alam-suck my breast no longer; iti-thus; prabhāṣiṇī-crying; niṣpīḍyamānā-being pressed severely; akhila-jīva-marmaṇi-in every center of her vitality; vivṛtya-opening wide; netre-her two eyes; caraṇau-two legs; bhujau-two hands; muhuḥ-again and again; prasvinna-gātrā-with her body perspiring; kṣipatī-throwing; ruroda-cried severely; ha-indeed.
Unbearably pressed in every vital point, the demon Pūtanā began to cry, "Please leave me, leave me! Suck my breast no longer!" Perspiring, her eyes wide open and her arms and legs flailing, she cried very loudly again and again.
The Rākṣasī was severely punished by Kṛṣṇa. She threw her arms and legs about, and Kṛṣṇa also began to kick her with His legs to punish her properly for her mischievous activities.
TEXT 12
tasyāḥ svanenātigabhīra-raṁhasā
sādrir mahī dyauś ca cacāla sa-grahā
rasā diśaś ca pratinedire janāḥ
petuḥ kṣitau vajra-nipāta-śaṅkayā
SYNONYMS
tasyāḥ-of the great Rākṣasī Pūtanā; svanena-by the vibration of the sound; ati-very; gabhīra-deep; raṁhasā-forceful; sa-adriḥ-with the mountains; mahī-the surface of the world; dyauḥ ca-and outer space; cacāla-trembled; sa-grahā-with the stars; rasā-below the planet earth; diśaḥ ca-and all directions; pratinedire-vibrated; janāḥ-people in general; petuḥ-fell down; kṣitau-on the surface of the world; vajra-nipāta-śaṅkayā-by suspecting that thunderbolts were falling.
As Pūtanā screamed loudly and forcefully, the earth with its mountains, and outer space with its planets, trembled. The lower planets and all directions vibrated, and people fell down, fearing that thunderbolts were falling upon them.
Śrīla Viśvanātha Cakravartī Ṭhākura remarks that in this verse the word rasā refers to the planetary systems below the earth, such as Rasātala, Atala, Vitala, Sutala and Talātala.
TEXT 13
niśā-carītthaṁ vyathita-stanā vyasur
vyādāya keśāṁś caraṇau bhujāv api
prasārya goṣṭhe nija-rūpam āsthitā
vajrāhato vṛtra ivāpatan nṛpa
SYNONYMS
niśā-carī-the Rākṣasī; ittham-in this way; vyathita-stanā-being severely aggrieved because of pressure on her breast; vyasuḥ-lost her life; vyādāya-opening her mouth wide; keśān-bunch of hairs; caraṇau-her two legs; bhujau-her two hands; api-also; prasārya-expanding; goṣṭhe-in the pasturing ground; nija-rūpam āsthitā-remained in her original demoniac form; vajra-āhataḥ-killed by the thunderbolt of Indra; vṛtraḥ-Vṛtrāsura; iva-as if; apatat-fell down; nṛpa-O King.
In this way the demon Pūtanā, very much aggrieved because her breast was being attacked by Kṛṣṇa, lost her life. O King Parīkṣit, opening her mouth wide and spreading her arms, legs and hair, she fell down in the pasturing ground in her original form as a Rākṣasī, as Vṛtrāsura had fallen when killed by the thunderbolt of Indra.
Pūtanā was a great Rākṣasī who knew the art of covering her original form by mystic power, but when she was killed her mystic power could not hide her, and she appeared in her original form.
TEXT 14
patamāno 'pi tad-dehas
tri-gavyūty-antara-drumān
cūrṇayām āsa rājendra
mahad āsīt tad adbhutam
SYNONYMS
patamānaḥ api-even while falling down; tat-dehaḥ-her gigantic body; tri-gavyūti-antara-within a limit of twelve miles; drumān-all kinds of trees; cūrṇayām āsa-smashed; rājendra-O King Parīkṣit; mahat āsīt-was quite gigantic; tat-that body; adbhutam-and very, very wonderful.
O King Parīkṣit, when the gigantic body of Pūtanā fell to the ground, it smashed all the trees within a limit of twelve miles. Appearing in a gigantic body, she was certainly extraordinary.
Because of the grievous hurt imposed upon her by Kṛṣṇa's sucking her breast, Pūtanā, while dying, not only left the room but abandoned the village and fell down in the pasturing ground in her gigantic body.
TEXTS 15–17
īṣā-mātrogra-daṁṣṭrāsyaṁ
giri-kandara-nāsikam
gaṇḍa-śaila-stanaṁ raudraṁ
prakīrṇāruṇa-mūrdhajam
andha-kūpa-gabhīrākṣaṁ
pulināroha-bhīṣaṇam
baddha-setu-bhujorv-aṅghri
śūnya-toya-hradodaram
santatrasuḥ sma tad vīkṣya
gopā gopyaḥ kalevaram
pūrvaṁ tu tan-niḥsvanita-
bhinna-hṛt-karṇa-mastakāḥ
SYNONYMS
īṣā-mātra-like the front of a plow; ugra-fierce; daṁṣṭra-the teeth; āsyam-having a mouth in which; giri-kandara-like mountain caves; nāsikam-the nostrils of whom; gaṇḍa-śaila-like big slabs of stone; stanam-the breasts of whom; raudram-very fierce; prakīrṇa-scattered; aruṇa-mūrdha-jam-whose hair was the color of copper; andha-kūpa-like blind wells; gabhīra-deep; akṣam-eye sockets; pulina-āroha-bhīṣaṇam-whose thighs were fearful like the banks of a river; baddha-setu-bhuja-uru-aṅghri-whose arms, thighs and feet were strongly built bridges; śūnya-toya-hrada-udaram-whose abdomen was like a lake without water; santatrasuḥ sma-became frightened; tat-that; vīkṣya-seeing; gopāḥ-the cowherd men; gopyaḥ-and the cowherd women; kalevaram-such a gigantic body; pūrvam tu-before that; tat-niḥsvanita-because of her loud vibration; bhinna-were shocked; hṛt-whose hearts; karṇa-ears; mastakāḥ-and heads.
The Rākṣasī's mouth was full of teeth, each resembling the front of a plow, her nostrils were deep like mountain caves, and her breasts resembled big slabs of stone fallen from a hill. Her scattered hair was the color of copper. The sockets of her eyes appeared like deep blind wells, her fearful thighs resembled the banks of a river, her arms, legs and feet seemed like big bridges, and her abdomen appeared like a dried-up lake. The hearts, ears and heads of the cowherd men and women were already shocked by the Rākṣasī's screaming, and when they saw the fierce wonder of her body, they were even more frightened.
TEXT 18
bālaṁ ca tasyā urasi
krīḍantam akutobhayam
gopyas tūrṇaṁ samabhyetya
jagṛhur jāta-sambhramāḥ
SYNONYMS
bālam ca-the child also; tasyāḥ-of that (Rākṣasī Pūtanā); urasi-on the upper portion of the breast; krīḍantam-engaged in playing; akutobhayam-without fear; gopyaḥ-all the cowherd women; tūrṇam-immediately; samabhyetya-coming near; jagṛhuḥ-picked up; jāta-sambhramāḥ-with the same affection and respect they always maintained.
Without fear, the child Kṛṣṇa was playing on the upper portion of Pūtanā Rākṣasī's breast, and when the gopīs saw the child's wonderful activities, they immediately came forward with great jubilation and picked Him up.
Here is the Supreme Personality of Godhead-Kṛṣṇa. Although the Rākṣasī Pūtanā could increase or decrease her bodily size by her mystic abilities and thus gain proportionate power, the Supreme Personality of Godhead is equally powerful in any transcendental form. Kṛṣṇa is the real Personality of Godhead because whether as a child or as a grown-up young man, He is the same person. He does not need to become powerful by meditation or any other external endeavor. Therefore when the greatly powerful Pūtanā expanded her body, Kṛṣṇa remained the same small child and fearlessly played on the upper portion of her breast. Ṣaḍaiśvarya-pūrṇa. Bhagavān, the Supreme Personality of Godhead, is always full in all potencies, regardless of whether He is present in this form or that. His potencies are always full. Parāsya śaktir vividhaiva śrūyate. He can display all potencies under any circumstances.
TEXT 19
yaśodā-rohiṇībhyāṁ tāḥ
samaṁ bālasya sarvataḥ
rakṣāṁ vidadhire samyag
go-puccha-bhramaṇādibhiḥ
SYNONYMS
yaśodā-rohiṇībhyām-with mother Yaśodā and mother Rohiṇī, who principally took charge of the child; tāḥ-the other gopīs; samam-equally as important as Yaśodā and Rohiṇī; bālasya-of the child; sarvataḥ-from all dangers; rakṣām-protection; vidadhire-executed; samyak-completely; go-puccha-bhramaṇa-ādibhiḥ-by waving around the switch of a cow.
Thereafter, mother Yaśodā and Rohiṇī, along with the other elderly gopīs, waved about the switch of a cow to give full protection to the child Śrī Kṛṣṇa.
When Kṛṣṇa was saved from such a great danger, mother Yaśodā and Rohiṇī were principally concerned, and the other elderly gopīs, who were almost equally concerned, followed the activities of mother Yaśodā and Rohiṇī. Here we find that in household affairs, ladies could take charge of protecting a child simply by taking help from the cow. As described here, they knew how to wave about the switch of a cow so as to protect the child from all types of danger. There are so many facilities afforded by cow protection, but people have forgotten these arts. The importance of protecting cows is therefore stressed by Kṛṣṇa in Bhagavad-gītā (kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāvajam [Bg. 18.44]). Even now in the Indian villages surrounding Vṛndāvana, the villagers live happily simply by giving protection to the cow. They keep cow dung very carefully and dry it to use as fuel. They keep a sufficient stock of grains, and because of giving protection to the cows, they have sufficient milk and milk products to solve all economic problems. Simply by giving protection to the cow, the villagers live so peacefully. Even the urine and stool of cows have medicinal value.
TEXT 20
go-mūtreṇa snāpayitvā
punar go-rajasārbhakam
rakṣāṁ cakruś ca śakṛtā
dvādaśāṅgeṣu nāmabhiḥ
SYNONYMS
go-mūtreṇa-with the urine of the cows; snāpayitvā-after thoroughly washing; punaḥ-again; go-rajasā-with the dust floating because of the movements of the cows; arbhakam-unto the child; rakṣām-protection; cakruḥ-executed; ca-also; śakṛtā-with the cow dung; dvādaśa-aṅgeṣu-in twelve places (dvādaśa-tilaka); nāmabhīḥ-by imprinting the holy names of the Lord.
The child was thoroughly washed with cow urine and then smeared with the dust raised by the movements of the cows. Then different names of the Lord were applied with cow dung on twelve different parts of His body, beginning with the forehead, as done in applying tilaka. In this way, the child was given protection.
TEXT 21
gopyaḥ saṁspṛṣṭa-salilā
aṅgeṣu karayoḥ pṛthak
nyasyātmany atha bālasya
bīja-nyāsam akurvata
SYNONYMS
gopyaḥ-the gopīs; saṁspṛṣṭa-salilāḥ-touching a cup of water and drinking; aṅgeṣu-on their bodies; karayoḥ-on their two hands; pṛthak-separately; nyasya-after placing the letters of the mantra; ātmani-on their own; atha-then; bālasya-of the child; bīja-nyāsam-the process of mantra-nyāsa; akurvata-executed.
The gopīs first executed the process of ācamana, drinking a sip of water from the right hand. They purified their bodies and hands with the nyāsa-mantra and then applied the same mantra upon the body of the child.
Nyāsa-mantra includes ācamana, or first drinking a sip of water kept in the right hand. There are different viṣṇu-mantras to purify the body. The gopīs, and in fact any householders, knew the process for being purified by chanting Vedic hymns. The gopīs executed this process first to purify themselves and then to purify the child Kṛṣṇa. One executes the process of aṅga-nyāsa and kara-nyāsa simply by drinking a little sip of water and chanting the mantra. The mantra is preceded with the first letter of the name, followed by anusvāra and the word namaḥ: oṁ namo 'jas tavāṅghrī avyāt, maṁ mano maṇimāṁs tava jānunī avyāt, and so on. By losing Indian culture, Indian householders have forgotten how to execute the aṅga-nyāsa and are simply busy in sense gratification, without any advanced knowledge of human civilization.
TEXTS 22–23
avyād ajo 'ṅghri maṇimāṁs tava jānv athorū
yajño 'cyutaḥ kaṭi-taṭaṁ jaṭharaṁ hayāsyaḥ
hṛt keśavas tvad-ura īśa inas tu kaṇṭhaṁ
viṣṇur bhujaṁ mukham urukrama īśvaraḥ kam
cakry agrataḥ saha-gado harir astu paścāt
tvat-pārśvayor dhanur-asī madhu-hājanaś ca
koṇeṣu śaṅkha urugāya upary upendras
tārkṣyaḥ kṣitau haladharaḥ puruṣaḥ samantāt
SYNONYMS
avyāt-may protect; ajaḥ-Lord Aja; aṅghri-legs; maṇimān-Lord Maṇimān; tava-Your; jānu-knees; atha-thereafter; urū-thighs; yajñaḥ-Lord Yajña; acyutaḥ-Lord Acyuta; kaṭi-taṭam-the upper part of the waist; jaṭharam-abdomen; hayāsyaḥ-Lord Hayagrīva; hṛt-the heart; keśavaḥ-Lord Keśava; tvat-Your; uraḥ-chest; īśaḥ-the supreme controller, Lord Īśa; inaḥ-Sūrya, the sun-god; tu-but; kaṇṭham-neck; viṣṇuḥ-Lord Viṣṇu; bhujam-arms; mukham-the mouth; urukramaḥ-Lord Urukrama; īśvaraḥ-Lord Īśvara; kam-head; cakrī-the carrier of the disc; agrataḥ-in front; saha-gadaḥ-the carrier of the club; hariḥ-Lord Hari; astu-may He remain; paścāt-on the back; tvat-pārśvayoḥ-on both sides; dhanuḥ-asī-the carrier of the bow and the sword; madhu-hā-the killer of the demon Madhu; ajanaḥ-Lord Viṣṇu; ca-and; koṇeṣu-in the corners; śaṅkhaḥ-the carrier of the conchshell; urugāyaḥ-who is well worshiped; upari-above; upendraḥ-Lord Upendra; tārkṣyaḥ-Garuḍa; kṣitau-on the surface; haladharaḥ-Lord Haladhara; puruṣaḥ-the Supreme Person; samantāt-on all sides.
[Śukadeva Gosvāmī informed Mahārāja Parīkṣit that the gopīs, following the proper system, protected Kṛṣṇa, their child, with this mantra.] May Aja protect Your legs, may Maṇimān protect Your knees, Yajña Your thighs, Acyuta the upper part of Your waist, and Hayagrīva Your abdomen. May Keśava protect Your heart, Īśa Your chest, the sun-god Your neck, Viṣṇu Your arms, Urukrama Your face, and Īśvara Your head. May Cakrī protect You from the front; may Śrī Hari, Gadādharī, the carrier of the club, protect You from the back; and may the carrier of the bow, who is known as the enemy of Madhu, and Lord Ajana, the carrier of the sword, protect Your two sides. May Lord Urugāya, the carrier of the conchshell, protect You from all corners; may Upendra protect You from above; may Garuḍa protect You on the ground; and may Lord Haladhara, the Supreme Person, protect You on all sides.
Even in the houses of the cultivators, who were not very advanced in the modern ways of civilization, the ladies used to know how to chant mantras to give protection to children with the help of cow dung and cow urine. This was a simple and practical way to give the greatest protection from the greatest dangers. People should know how to do this, for this is a part of Vedic civilization.
TEXT 24
indriyāṇi hṛṣīkeśaḥ
prāṇān nārāyaṇo 'vatu
śvetadvīpa-patiś cittaṁ
mano yogeśvaro 'vatu
SYNONYMS
indriyāṇi-all the senses; hṛṣīkeśaḥ-Lord Hṛṣīkeśa, the proprietor of all the senses; prāṇān-all kinds of life air; nārāyaṇaḥ-Lord Nārāyaṇa; avatu-may He give protection; śvetadvīpa-patiḥ-the master of Śvetadvīpa, Viṣṇu; cittam-the core of the heart; manaḥ-the mind; yogeśvaraḥ-Lord Yogeśvara; avatu-may He give protection.
May Hṛṣīkeśa protect Your senses, and Nārāyaṇa Your life air. May the master of Śvetadvīpa protect the core of Your heart, and may Lord Yogeśvara protect Your mind.
TEXTS 25–26
pṛśnigarbhas tu te buddhim
ātmānaṁ bhagavān paraḥ
krīḍantaṁ pātu govindaḥ
śayānaṁ pātu mādhavaḥ
vrajantam avyād vaikuṇṭha
āsīnaṁ tvāṁ śriyaḥ patiḥ
bhuñjānaṁ yajñabhuk pātu
sarva-graha-bhayaṅkaraḥ
SYNONYMS
pṛśnigarbhaḥ-Lord Pṛśnigarbha; tu-indeed; te-Your; buddhim-intelligence; ātmānam-Your soul; bhagavān-the Supreme Personality of Godhead; paraḥ-transcendental; krīḍantam-while playing; pātu-may He protect; govindaḥ-Lord Govinda; śayānam-while sleeping; pātu-may He protect; mādhavaḥ-Lord Mādhava; vrajantam-while walking; avyāt-may He protect; vaikuṇṭhaḥ-Lord Vaikuṇṭha; āsīnam-while sitting down; tvām-unto You; śriyaḥ patiḥ-Nārāyaṇa, the husband of the goddess of fortune (may protect); bhuñjānam-while enjoying life; yajñabhuk-Yajñabhuk; pātu-may He protect; sarva-graha-bhayam-karaḥ-who is fearful to all evil planets.
May Lord Pṛśnigarbha protect Your intelligence, and the Supreme Personality of Godhead Your soul. While You are playing, may Govinda protect You, and while You are sleeping may Mādhava protect You. May Lord Vaikuṇṭha protect You while You are walking, and may Lord Nārāyaṇa, the husband of the goddess of fortune, protect You while You are sitting. Similarly, may Lord Yajñabhuk, the fearful enemy of all evil planets, always protect You while You enjoy life.
TEXTS 27–29
ḍākinyo yātudhānyaś ca
kuṣmāṇḍā ye 'rbhaka-grahāḥ
bhūta-preta-piśācāś ca
yakṣa-rakṣo-vināyakāḥ
koṭarā revatī jyeṣṭhā
pūtanā mātṛkādayaḥ
unmādā ye hy apasmārā
deha-prāṇendriya-druhaḥ
svapna-dṛṣṭā mahotpātā
vṛddhā bāla-grahāś ca ye
sarve naśyantu te viṣṇor
nāma-grahaṇa-bhīravaḥ
SYNONYMS
ḍākinyaḥ yātudhānyaḥ ca kuṣmāṇḍāḥ-witches and devils, enemies of children; ye-those who are; arbhaka-grahāḥ-like evil stars for children; bhūta-evil spirits; preta-evil hobgoblins; piśācāḥ-similar bad spirits; ca-also; yakṣa-the living entities known as Yakṣas; rakṣaḥ-those known as Rākṣasas; vināyakāḥ-those by the name Vināyaka; koṭarā-by the name Koṭarā; revatī-by the name Revatī; jyeṣṭhā-by the name Jyeṣṭhā; pūtanā-by the name Pūtanā; mātṛkā-ādayaḥ-and evil women like Mātṛkā; unmādāḥ-those who cause madness; ye-which others; hi-indeed; apasmārāḥ-causing loss of memory; deha-prāṇa-indriya-to the body, life air and senses; druhaḥ-give trouble; svapna-dṛṣṭāḥ-the evil spirits that cause bad dreams; mahā-utpātāḥ-those causing great disturbances; vṛddhāḥ-the most experienced; bāla-grahāḥ ca-and those attacking children; ye-who; sarve-all of them; naśyantu-let be vanquished; te-those; viṣṇoḥ-of Lord Viṣṇu; nāma-grahaṇa-by the chanting of the name; bhīravaḥ-become afraid.
The evil witches known as Ḍākinīs, Yātudhānīs and Kuṣmāṇḍas are the greatest enemies of children, and the evil spirits like Bhūtas, Pretas, Piśācas, Yakṣas, Rākṣasas and Vināyakas, as well as witches like Koṭarā, Revatī, Jyeṣṭhā, Pūtanā and Mātṛkā, are always ready to give trouble to the body, the life air and the senses, causing loss of memory, madness and bad dreams. Like the most experienced evil stars, they all create great disturbances, especially for children, but one can vanquish them simply by uttering Lord Viṣṇu's name, for when Lord Viṣṇu's name resounds, all of them become afraid and go away.
As stated in the Brahma-saṁhitā (5.33):
advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"I worship the Supreme Personality of Godhead, Govinda, who is the original person-nondual, infallible, and without beginning. Although He expands into unlimited forms, He is still the original, and although He is the oldest person, He always appears as a fresh youth. Such eternal, blissful and all-knowing forms of the Lord cannot be understood by the academic wisdom of the Vedas, but they are always manifest to pure, unalloyed devotees."
While decorating the body with tilaka, we give protection to the body by chanting twelve names of Viṣṇu. Although Govinda, or Lord Viṣṇu, is one, He has different names and forms with which to act differently. But if one cannot remember all the names at one time, one may simply chant, "Lord Viṣṇu, Lord Viṣṇu, Lord Viṣṇu," and always think of Lord Viṣṇu. Viṣṇor ārādhanaṁ param: this is the highest form of worship. If one remembers Viṣṇu always, even though one is disturbed by many bad elements, one can be protected without a doubt. The Āyurveda-śāstra recommends, auṣadhi cintayet viṣṇum: even while taking medicine, one should remember Viṣṇu, because the medicine is not all and all and Lord Viṣṇu is the real protector. The material world is full of danger (padaṁ padaṁ yad vipadām). Therefore one must become a Vaiṣṇava and think of Viṣṇu constantly. This is made easier by the chanting of the Hare Kṛṣṇa mahā-mantra. Therefore Śrī Caitanya Mahāprabhu has recommended, kīrtanīyaḥ sadā hariḥ [Cc. adi 17.31] paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam, and kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet.
TEXT 30
śrī-śuka uvāca
iti praṇaya-baddhābhir
gopībhiḥ kṛta-rakṣaṇam
pāyayitvā stanaṁ mātā
sannyaveśayad ātmajam
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-in this way; praṇaya-baddhābhiḥ-who were bound with maternal affection; gopībhiḥ-by the elderly gopīs, headed by mother Yaśodā; kṛta-rakṣaṇam-all measures were taken to protect the child; pāyayitvā-and after that, feeding the child; stanam-the nipple; mātā-mother Yaśodā; sannyaveśayat-made to lie down on the bed; ātmajam-her son.
Śrīla Śukadeva Gosvāmī continued: All the gopīs, headed by mother Yaśodā, were bound by maternal affection. After they thus chanted mantras to protect the child, mother Yaśodā gave the child the nipple of her breast to suck and then got Him to lie down on His bed.
When a baby drinks milk from the breast of his mother, this is a good sign of health. So the elderly gopīs were not satisfied with chanting mantras to give protection to Kṛṣṇa; they also tested whether their child's health was in order. When the child sucked the breast, this confirmed that He was healthy, and when the gopīs were fully satisfied, they had the child lie down on His bed.
TEXT 31
tāvan nandādayo gopā
mathurāyā vrajaṁ gatāḥ
vilokya pūtanā-dehaṁ
babhūvur ativismitāḥ
SYNONYMS
tāvat-in the meantime; nanda-ādayaḥ-headed by Nanda Mahārāja; gopāḥ-all the cowherd men; mathurāyāḥ-from Mathurā; vrajam-to Vṛndāvana; gatāḥ-came back; vilokya-when they saw; pūtanā-deham-the gigantic body of Pūtanā lying dead; babhūvuḥ-became; ati-very much; vismitāḥ-struck with wonder.
Meanwhile, all the cowherd men, headed by Nanda Mahārāja, returned from Mathurā, and when they saw on the way the gigantic body of Pūtanā lying dead, they were struck with great wonder.
Nanda Mahārāja's wonder may be understood in various ways. First of all, the cowherd men had never before seen such a gigantic body in Vṛndāvana, and therefore they were struck with wonder. Then they began to consider where such a body had come from, whether it had dropped from the sky, or whether, by some mistake or by the power of some mystic yoginī, they had come to some place other than Vṛndāvana. They could not actually guess what had happened, and therefore they were struck with wonder.
TEXT 32
nūnaṁ batarṣiḥ sañjāto
yogeśo vā samāsa saḥ
sa eva dṛṣṭo hy utpāto
yad āhānakadundubhiḥ
SYNONYMS
nūnam-certainly; bata-O my friends; ṛṣiḥ-a great saintly person; sañjātaḥ-has become; yoga-īśaḥ-a master of mystic power; vā-or; samāsa-has become; saḥ-he (Vasudeva); saḥ-that; eva-indeed; dṛṣṭaḥ-has been seen (by us); hi-because; utpātaḥ-kind of disturbance; yat-that which; āha-predicted; ānakadundubhiḥ-Ānakadundubhi (another name of Vasudeva).
Nanda Mahārāja and the other gopas exclaimed: My dear friends, you must know that Ānakadundubhi, Vasudeva, has become a great saint or a master of mystic power. Otherwise how could he have foreseen this calamity and predicted it to us?
This verse illustrates the difference between kṣatriyas and innocent vaiśyas. By studying the political situation, Vasudeva could see what would happen, whereas Nanda Mahārāja, the king of the agriculturalists, could only guess that Vasudeva was a great saintly person and had developed mystic powers. Vasudeva actually had all mystic powers under his control; otherwise he could not have become the father of Kṛṣṇa. But in fact he foresaw the calamities in Vraja by studying Kaṁsa's political activities and thus warned Nanda Mahārāja to take precautions, although Nanda Mahārāja thought that Vasudeva had predicted this incident through wonderful mystic powers. By mystic powers gained through the practice of haṭha-yoga, one can study and understand the future.
TEXT 33
kalevaraṁ paraśubhiś
chittvā tat te vrajaukasaḥ
dūre kṣiptvāvayavaśo
nyadahan kāṣṭha-veṣṭitam
SYNONYMS
kalevaram-the gigantic body of Pūtanā; paraśubhiḥ-with the aid of axes; chittvā-after cutting to pieces; tat-that (body); te-all of those; vraja-okasaḥ-inhabitants of Vraja; dūre-far, far away; kṣiptvā-after throwing; avayavaśaḥ-different parts of the body, piece by piece; nyadahan-burned to ashes; kāṣṭha-veṣṭitam-covered by wood.
The inhabitants of Vraja cut the gigantic body of Pūtanā into pieces with the help of axes. Then they threw the pieces far away, covered them with wood and burned them to ashes.
It is the practice that after a snake has been killed, its body is cut into various pieces for fear that it may come to life again simply by interacting with air. Merely killing a serpent is not sufficient; after it is killed, it must be cut to pieces and burned, and then the danger will be over. Pūtanā resembled a great serpent, and therefore the cowherd men took the same precautions by burning her body to ashes.
TEXT 34
dahyamānasya dehasya
dhūmaś cāguru-saurabhaḥ
utthitaḥ kṛṣṇa-nirbhukta-
sapady āhata-pāpmanaḥ
SYNONYMS
dahyamānasya-while being burnt to ashes; dehasya-of the body of Pūtanā; dhūmaḥ-the smoke; ca-and; aguru-saurabhaḥ-turned into saintly scented smoke of the aguru herb; utthitaḥ-emanating from her body; kṛṣṇa-nirbhukta-because of Kṛṣṇa's having sucked her breast; sapadi-immediately; āhata-pāpmanaḥ-her material body became spiritualized or relieved of all material conditions.
Because of Kṛṣṇa's having sucked the breast of the Rākṣasī Pūtanā, when Kṛṣṇa killed her she was immediately freed of all material contamination. Her sinful reactions automatically vanished, and therefore when her gigantic body was being burnt, the smoke emanating from her body was fragrant like aguru incense.
Such are the effects of Kṛṣṇa consciousness. If one somehow or other becomes Kṛṣṇa conscious by applying his senses in the service of the Lord, one is immediately freed from material contamination. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ (Bhāg. 1.2.17). Hearing about the activities of Kṛṣṇa is the beginning of purified life. Puṇya-śravaṇa-kīrtanaḥ: simply by hearing and chanting, one becomes purified. Therefore, in discharging devotional service, śravaṇa-kīrtana (hearing and chanting) is most important. Then, with purified senses, one begins to render service to the Lord (hṛṣīkeṇa hṛṣīkeśa-sevanam [Cc. Madhya 19.170]). Bhaktir ucyate: this is called bhakti. When Pūtanā was somehow or other, directly or indirectly, induced to render some service to the Lord by feeding Him with her breast, she was immediately purified, so much so that when her nasty material body was burnt to ashes, it gave off the fragrance of aguru, the most agreeably scented herb.
TEXTS 35–36
pūtanā loka-bāla-ghnī
rākṣasī rudhirāśanā
jighāṁsayāpi haraye
stanaṁ dattvāpa sad-gatim
kiṁ punaḥ śraddhayā bhaktyā
kṛṣṇāya paramātmane
yacchan priyatamaṁ kiṁ nu
raktās tan-mātaro yathā
SYNONYMS
pūtanā-Pūtanā, the professional Rākṣasī; loka-bāla-ghnī-who used to kill human children; rākṣasī-the she-demon; rudhira-aśanā-simply hankering for blood; jighāṁsayā-with the desire to kill Kṛṣṇa (being envious of Kṛṣṇa and having been instructed by Kaṁsa); api-still; haraye-unto the Supreme Personality of Godhead; stanam-her breast; dattvā-after offering; āpa-obtained; sat-gatim-the most elevated position of spiritual existence; kim-what to speak of; punaḥ-again; śraddhayā-with faith; bhaktyā-by devotion; kṛṣṇāya-unto Lord Kṛṣṇa; paramātmane-who is the Supreme Person; yacchan-offering; priya-tamam-the dearmost; kim-something; nu-indeed; raktāḥ-those who have an affinity; tat-mātaraḥ-Kṛṣṇa's affectionate mothers (offering the beloved child their breasts); yathā-exactly like.
Pūtanā was always hankering for the blood of human children, and with that desire she came to kill Kṛṣṇa; but because she offered her breast to the Lord, she attained the greatest achievement. What then is to be said of those who had natural devotion and affection for Kṛṣṇa as mothers and who offered Him their breasts to suck or offered something very dear, as a mother offers something to a child?
Pūtanā had no affection for Kṛṣṇa; rather, she was envious and wanted to kill Him. Nonetheless, because with or without knowledge she offered her breast, she attained the highest achievement in life. But the offerings of devotees attracted to Kṛṣṇa in parental love are always sincere. A mother likes to offer something to her child with affection and love; there is no question of envy. So here we can make a comparative study. If Pūtanā could attain such an exalted position in spiritual life by neglectfully, enviously making an offering to Kṛṣṇa, what is to be said of mother Yaśodā and the other gopīs, who served Kṛṣṇa with such great affection and love, offering everything for Kṛṣṇa's satisfaction? The gopīs automatically achieved the highest perfection. Therefore Śrī Caitanya Mahāprabhu recommended the affection of the gopīs, either in maternal affection or in conjugal love, as the highest perfection in life (ramyā kācid upāsanā vrajavadhū-vargeṇa yā kalpitā).
TEXTS 37–38
padbhyāṁ bhakta-hṛdi-sthābhyāṁ
vandyābhyāṁ loka-vanditaiḥ
aṅgaṁ yasyāḥ samākramya
bhagavān api tat-stanam
yātudhāny api sā svargam
avāpa jananī-gatim
kṛṣṇa-bhukta-stana-kṣīrāḥ
kim u gāvo 'numātaraḥ
SYNONYMS
padbhyām-by the two lotus feet; bhakta-hṛdi-sthābhyām-which are always thought of by pure devotees, in whose heart the Lord is therefore situated constantly; vandyābhyām-which are always to be praised; loka-vanditaiḥ-by Lord Brahmā and Lord Śiva, who are praised by all the inhabitants of the three worlds; aṅgam-the body; yasyāḥ-of whom (Pūtanā); samākramya-embracing; bhagavān-the Supreme Personality of Godhead; api-also; tat-stanam-that breast; yātudhānī api-although she was a witch (whose only business was to kill small children and who had tried to kill Kṛṣṇa also); sā-she; svargam-the transcendental abode; avāpa-achieved; jananī-gatim-the position of a mother; kṛṣṇa-bhukta-stana-kṣīrāḥ-therefore, because their breasts were sucked by Kṛṣṇa, who drank the milk flowing from their bodies; kim u-what to speak of; gāvaḥ-the cows; anumātaraḥ-exactly like mothers (who allowed their nipples to be sucked by Kṛṣṇa).
The Supreme Personality of Godhead, Kṛṣṇa, is always situated within the core of the heart of the pure devotee, and He is always offered prayers by such worshipable personalities as Lord Brahmā and Lord Śiva. Because Kṛṣṇa embraced Pūtanā's body with great pleasure and sucked her breast, although she was a great witch, she attained the position of a mother in the transcendental world and thus achieved the highest perfection. What then is to be said of the cows whose nipples Kṛṣṇa sucked with great pleasure and who offered their milk very jubilantly with affection exactly like that of a mother?
These verses explain how devotional service rendered to the Supreme Personality of Godhead, whether directly or indirectly, knowingly or unknowingly, becomes successful. Pūtanā was neither a devotee nor a nondevotee; she was actually a demoniac witch instructed by Kaṁsa to kill Kṛṣṇa. Nonetheless, in the beginning she assumed the form of a very beautiful woman and approached Kṛṣṇa exactly like an affectionate mother, so that mother Yaśodā and Rohiṇī did not doubt her sincerity. The Lord took all this into consideration, and thus she was automatically promoted to a position like that of mother Yaśodā. As explained by Viśvanātha Cakravartī Ṭhākura, there are various roles one may play in such a position. Pūtanā was immediately promoted to Vaikuṇṭhaloka, which is also sometimes described as Svarga. The Svarga mentioned in this verse is not the material heavenly planet, but the transcendental world. In Vaikuṇṭhaloka, Pūtanā attained the position of a nurse (dhātry-ucitām), as described by Uddhava. Pūtanā was elevated to the position of a nurse and maidservant in Goloka Vṛndāvana to assist mother Yaśodā.
TEXTS 39–40
payāṁsi yāsām apibat
putra-sneha-snutāny alam
bhagavān devakī-putraḥ
kaivalyādy-akhila-pradaḥ
tāsām avirataṁ kṛṣṇe
kurvatīnāṁ sutekṣaṇam
na punaḥ kalpate rājan
saṁsāro 'jñāna-sambhavaḥ
SYNONYMS
payāṁsi-milk (coming from the body); yāsām-of all of whom; apibat-Lord Kṛṣṇa drank; putra-sneha-snutāni-that milk coming from the bodies of the gopīs, not artificially but because of maternal affection; alam-sufficiently; bhagavān-the Supreme Personality of Godhead; devakī-putraḥ-who appeared as the son of Devakī; kaivalya-ādi-like liberation or merging into the Brahman effulgence; akhila-pradaḥ-the bestower of all similar blessings; tāsām-of all of them (of all the gopīs); aviratam-constantly; kṛṣṇe-unto Lord Kṛṣṇa; kurvatīnām-making; suta-īkṣaṇam-as a mother looks upon her child; na-never; punaḥ-again; kalpate-can be imagined; rājan-O King Parīkṣit; saṁsāraḥ-the material bondage of birth and death; ajñāna-sambhavaḥ-which is to be accepted by foolish persons ignorantly trying to become happy.
The Supreme Personality of Godhead, Kṛṣṇa, is the bestower of many benedictions, including liberation [kaivalya], or oneness with the Brahman effulgence. For that Personality of Godhead, the gopīs always felt maternal love, and Kṛṣṇa sucked their breasts with full satisfaction. Therefore, because of their relationship as mother and son, although the gopīs were engaged in various family activities, one should never think that they returned to this material world after leaving their bodies.
The advantage of Kṛṣṇa consciousness is described herein. Kṛṣṇa consciousness gradually develops on the transcendental platform. One may think of Kṛṣṇa as the supreme personality, one may think of Kṛṣṇa as the supreme master, one may think of Kṛṣṇa as the supreme friend, one may think of Kṛṣṇa as the supreme son, or one may think of Kṛṣṇa as the supreme conjugal lover. If one is connected with Kṛṣṇa in any of these transcendental relationships, the course of one's material life is understood to have already ended. As confirmed in Bhagavad-gītā (4.9), tyaktvā dehaṁ punar janma naiti mām eti: for such devotees, going back home, back to Godhead, is guaranteed. Na punaḥ kalpate rājan saṁsāro jñāna-sambhavaḥ. This verse also guarantees that devotees who constantly think of Kṛṣṇa in a particular relationship will never return to this material world. In this material world of saṁsāra, there are the same relationships. One thinks, "Here is my son," "Here is my wife," "Here is my lover," or "Here is my friend." But these relationships are temporary illusions. Ajñāna-sambhavaḥ: such a consciousness awakens in ignorance. But when the same relationships awaken in Kṛṣṇa consciousness, one's spiritual life is revived, and one is guaranteed to return home, back to Godhead. Even though the gopīs who were friends of Rohiṇī and mother Yaśodā and who allowed their breasts to be sucked by Kṛṣṇa were not directly Kṛṣṇa's mothers, they all had the same chance as Rohiṇī and Yaśodā to go back to Godhead and act as Kṛṣṇa's mothers-in-law, servants and so on. The word saṁsāra refers to attachment for one's body, home, husband or wife, and children, but although the gopīs and all the other inhabitants of Vṛndāvana had the same affection and attachment for husband and home, their central affection was for Kṛṣṇa in some transcendental relationship, and therefore they were guaranteed to be promoted to Goloka Vṛndāvana in the next life, to live with Kṛṣṇa eternally in spiritual happiness. The easiest way to attain spiritual elevation, to be liberated from this material world, and to go back home, back to Godhead, is recommended by Bhaktivinoda Ṭhākura: kṛṣṇera saṁsāra kara chāḍi' anācāra. One should give up all sinful activities and remain in the family of Kṛṣṇa. Then one's liberation is guaranteed.
TEXT 41
kaṭa-dhūmasya saurabhyam
avaghrāya vrajaukasaḥ
kim idaṁ kuta eveti
vadanto vrajam āyayuḥ
SYNONYMS
kaṭa-dhūmasya-of the smoke emanating from the fire burning the different parts of Pūtanā's body; saurabhyam-the fragrance; avaghrāya-when they smelled through their nostrils; vraja-okasaḥ-the inhabitants of Vrajabhūmi in distant places; kim idam-what is this fragrance; kutaḥ-where does it come from; eva-indeed; iti-in this way; vadantaḥ-speaking; vrajam-the place of Nanda Mahārāja, Vrajabhūmi; āyayuḥ-reached.
Upon smelling the fragrance of the smoke emanating from Pūtanā's burning body, many inhabitants of Vrajabhūmi in distant places were astonished. "Where is this fragrance coming from?" they asked. Thus they went to the spot where Pūtanā's body was being burnt.
The aroma of the smoke emanating from a burning fire is not always very favorable. Therefore upon smelling such a wonderful fragrance, the inhabitants of Vraja were astonished.
TEXT 42
te tatra varṇitaṁ gopaiḥ
pūtanāgamanādikam
śrutvā tan-nidhanaṁ svasti
śiśoś cāsan suvismitāḥ
SYNONYMS
te-all those persons who arrived; tatra-there (in the vicinity of Nanda Mahārāja's estate); varṇitam-described; gopaiḥ-by the cowherd men; pūtanā-āgamana-ādikam-everything about how Pūtanā the witch had come there and played havoc; śrutvā-after hearing; tat-nidhanam-and about how Pūtanā had died; svasti-all auspiciousness; śiśoḥ-for the baby; ca-and; āsan-offered; su-vismitāḥ-being struck with great wonder because of what had happened.
When the inhabitants of Vraja who had come from distant places heard the whole story of how Pūtanā had come and then been killed by Kṛṣṇa, they were certainly astonished, and they offered their blessings to the child for His wonderful deed of killing Pūtanā. Nanda Mahārāja, of course, was very much obliged to Vasudeva, who had foreseen the incident, and simply thanked him, thinking how wonderful Vasudeva was.
TEXT 43
nandaḥ sva-putram ādāya
pretyāgatam udāra-dhīḥ
mūrdhny upāghrāya paramāṁ
mudaṁ lebhe kurūdvaha
SYNONYMS
nandaḥ-Mahārāja Nanda; sva-putram ādāya-taking his son Kṛṣṇa on his lap; pretya-āgatam-as if Kṛṣṇa had returned from death (no one could even imagine that from such danger a child could be saved); udāra-dhīḥ-because he was always liberal and simple; mūrdhni-on the head of Kṛṣṇa; upāghrāya-formally smelling; paramām-highest; mudam-peace; lebhe-achieved; kuru-udvaha-O Mahārāja Parīkṣit.
O Mahārāja Parīkṣit, best of the Kurus, Nanda Mahārāja was very liberal and simple. He immediately took his son Kṛṣṇa on his lap as if Kṛṣṇa had returned from death, and by formally smelling his son's head, Nanda Mahārāja undoubtedly enjoyed transcendental bliss.
Nanda Mahārāja could not understand how the inhabitants of his house had allowed Pūtanā to enter the house, nor could he imagine the gravity of the situation. He did not understand that Kṛṣṇa had wanted to kill Pūtanā and that His pastimes were performed by yogamāyā. Nanda Mahārāja simply thought that someone had entered his house and created havoc. This was Nanda Mahārāja's simplicity.
TEXT 44
ya etat pūtanā-mokṣaṁ
kṛṣṇasyārbhakam adbhutam
śṛṇuyāc chraddhayā martyo
govinde labhate ratim
SYNONYMS
yaḥ-anyone who; etat-this; pūtanā-mokṣam-salvation of Pūtanā; kṛṣṇasya-of Kṛṣṇa; ārbhakam-the childhood pastimes; adbhutam-wonderful; śṛṇuyāt-should hear; śraddhayā-with faith and devotion; martyaḥ-any person within this material world; govinde-for the Supreme Person, Govinda, Ādi-puruṣa; labhate-gains; ratim-attachment.
Any person who hears with faith and devotion about how Kṛṣṇa, the Supreme Personality of Godhead, killed Pūtanā, and who thus invests his hearing in such childhood pastimes of Kṛṣṇa, certainly attains attachment for Govinda, the supreme, original person.
The incident in which the great witch attempted to kill the child but was killed herself is certainly wonderful. Therefore this verse uses the word adbhutam, meaning "specifically wonderful." Kṛṣṇa has left us many wonderful narrations about Him. Simply by reading these narrations, as they are described in Kṛṣṇa, the Supreme Personality of Godhead, one gains salvation from this material world and gradually develops attachment to and devotion for Govinda, Ādi-puruṣa.
Thus end the Bhaktivedanta purports of the Tenth Canto, Sixth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Killing of the Demon Pūtanā."
Chapter Seven
The Killing of the Demon Tṛṇāvarta
In this chapter, Śrī Kṛṣṇa's pastimes of breaking the cart (śakaṭa-bhañjana), killing the asura known as Tṛṇāvarta, and demonstrating the entire universe within His mouth are especially described.
When Śukadeva Gosvāmī saw that Mahārāja Parīkṣit was eagerly waiting to hear about Lord Kṛṣṇa's pastimes as a child, he was very much pleased, and he continued to speak. When Śrī Kṛṣṇa was only three months old and was just trying to turn backside up, before He even attempted to crawl, mother Yaśodā wanted to observe a ritualistic ceremony with her friends for the good fortune of the child. Such a ritualistic ceremony is generally performed with ladies who also have small children. When mother Yaśodā saw that Kṛṣṇa was falling asleep, because of other engagements she put the child underneath a household cart, called śakaṭa, and while the child was sleeping, she engaged herself in other business pertaining to the auspicious ritualistic ceremony. Underneath the cart was a cradle, and mother Yaśodā placed the child in that cradle. The child was sleeping, but suddenly He awakened and, as usual for a child, began to kick His small legs. This kicking shook the cart, which collapsed with a great sound, breaking completely and spilling all its contents. Children who were playing nearby immediately informed mother Yaśodā that the cart had broken, and therefore she hastily arrived there in great anxiety with the other gopīs. Mother Yaśodā immediately took the child on her lap and allowed Him to suck her breast. Then various types of Vedic ritualistic ceremonies were performed with the help of the brāhmaṇas. Not knowing the real identity of the child, the brāhmaṇas showered the child with blessings.
Another day, when mother Yaśodā was sitting with her child on her lap, she suddenly observed that he had assumed the weight of the entire universe. She was so astonished that she had to put the child down, and in the meantime Tṛṇāvarta, one of the servants of Kaṁsa, appeared there as a whirlwind and took the child away. The whole tract of land known as Gokula became surcharged with dust, no one could see where the child had been taken, and all the gopīs were overwhelmed because He had been taken away in the dust storm. But up in the sky, the asura, being overburdened by the child, could not carry the child far away, although he also could not drop the child because the child had caught him so tightly that it was difficult for him to separate the child from his body. Thus Tṛṇāvarta himself fell down from a very great height, the child grasping him tightly by the shoulder, and immediately died. The demon having fallen, the gopīs picked the child up and delivered Him to the lap of mother Yaśodā. Thus mother Yaśodā was struck with wonder, but because of yogamāyā's influence, no one could understand who Kṛṣṇa was and what had actually happened. Rather, everyone began to praise fortune for the child's having been saved from such a calamity. Nanda Mahārāja, of course, was thinking of the wonderful foretelling of Vasudeva and began to praise him as a great yogī. Later, when the child was on the lap of mother Yaśodā, the child yawned, and mother Yaśodā could see within His mouth the entire universal manifestation.
TEXTS 1–2
śrī-rājovāca
yena yenāvatāreṇa
bhagavān harir īśvaraḥ
karoti karṇa-ramyāṇi
mano-jñāni ca naḥ prabho
yac-chṛṇvato 'paity aratir vitṛṣṇā
sattvaṁ ca śuddhyaty acireṇa puṁsaḥ
bhaktir harau tat-puruṣe ca sakhyaṁ
tad eva hāraṁ vada manyase cet
SYNONYMS
śrī-rājā uvāca-the King inquired (from Śukadeva Gosvāmī); yena yena avatāreṇa-the pastimes exhibited by different varieties of incarnations; bhagavān-the Supreme Personality of Godhead; hariḥ-the Lord; īśvaraḥ-the controller; karoti-presents; karṇa-ramyāṇi-were all very pleasing to the ear; manaḥ-jñāni-very attractive to the mind; ca-also; naḥ-of us; prabho-my lord, Śukadeva Gosvāmī; yat-śṛṇvataḥ-of anyone who simply hears these narrations; apaiti-vanishes; aratiḥ-unattractiveness; vitṛṣṇā-dirty things within the mind that make us uninterested in Kṛṣṇa consciousness; sattvam ca-the existential position in the core of the heart; śuddhyati-becomes purified; acireṇa-very soon; puṁsaḥ-of any person; bhaktiḥ harau-devotional attachment and service to the Lord; tat-puruṣe-with Vaiṣṇavas; ca-also; sakhyam-attraction to association; tat eva-that only; hāram-the activities of the Lord, which should be heard and kept on the neck as a garland; vada-kindly speak; manyase-you think it fit; cet-if.
King Parīkṣit said: My lord, Śukadeva Gosvāmī, all the various activities exhibited by the incarnations of the Supreme Personality of Godhead are certainly pleasing to the ear and to the mind. Simply by one's hearing of these activities, the dirty things in one's mind immediately vanish. Generally we are reluctant to hear about the activities of the Lord, but Kṛṣṇa's childhood activities are so attractive that they are automatically pleasing to the mind and ear. Thus one's attachment for hearing about material things, which is the root cause of material existence, vanishes, and one gradually develops devotional service to the Supreme Lord, attachment for Him, and friendship with devotees who give us the contribution of Kṛṣṇa consciousness. If you think it fit, kindly speak about those activities of the Lord.
As stated in the Prema-vivarta:
kṛṣṇa-bahirmukha haiyā bhoga-vāñchā kare
nikaṭa-stha māyā tāre jāpaṭiyā dhare
Our material existence is māyā, or illusion, in which we desire different varieties of material enjoyment and therefore change to different varieties of bodies (bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā [Bg. 18.61]). Asann api kleśada āsa dehaḥ: [SB 5.5.4] as long as we have these temporary bodies, they give us many varieties of tribulation-ādhyātmika, ādhibhautika and ādhidaivika. This is the root cause of all suffering, but this root cause of suffering can be removed by revival of our Kṛṣṇa consciousness. All the Vedic literatures presented by Vyāsadeva and other great sages are therefore intended to revive our Kṛṣṇa consciousness, which begins to revive with śravaṇa-kīrtanam. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ (Bhāg. 1.2.17). Śrīmad-Bhāgavatam and other Vedic literatures exist simply to give us a chance to hear about Kṛṣṇa. Kṛṣṇa has different avatāras, or incarnations, all of which are wonderful and which arouse one's inquisitiveness, but generally such avatāras as Matsya, Kūrma and Varāha are not as attractive as Kṛṣṇa. First of all, however, we have no attraction for hearing about Kṛṣṇa, and this is the root cause of our suffering.
But Parīkṣit Mahārāja specifically mentions that the wonderful activities of baby Kṛṣṇa, which amazed mother Yaśodā and the other inhabitants of Vraja, are especially attractive. From the very beginning of His childhood, Kṛṣṇa killed Pūtanā, Tṛṇāvarta and Śakaṭāsura and showed the entire universe within His mouth. Thus the pastimes of Kṛṣṇa, one after another, kept mother Yaśodā and all the inhabitants of Vraja in great astonishment. The process to revive one's Kṛṣṇa consciousness is ādau śraddhā tataḥ sādhu-saṅgaḥ (Bhakti-rasāmṛta-sindhu 1.4.15). The pastimes of Kṛṣṇa can be properly received from devotees. If one has developed a little bit of Kṛṣṇa consciousness by hearing from Vaiṣṇavas about the activities of Kṛṣṇa, one becomes attached to Vaiṣṇavas who are interested only in Kṛṣṇa consciousness. Therefore Parīkṣit Mahārāja recommends that one hear about Kṛṣṇa's childhood activities, which are more attractive than the activities of other incarnations, such as Matsya, Kūrma and Varāha. Wanting to hear more and more from Śukadeva Gosvāmī, Mahārāja Parīkṣit requested him to continue describing Kṛṣṇa's childhood activities, which are especially easy to hear and which create more and more inquisitiveness.
TEXT 3
athānyad api kṛṣṇasya
tokācaritam adbhutam
mānuṣaṁ lokam āsādya
taj-jātim anurundhataḥ
SYNONYMS
atha-also; anyat api-other pastimes also; kṛṣṇasya-of child Kṛṣṇa; toka-ācaritam adbhutam-they are also wonderful childhood pastimes; mānuṣam-as if playing as a human child; lokam āsādya-appearing on this planet earth in human society; tat-jātim-exactly like a human child; anurundhataḥ-who was imitating.
Please describe other pastimes of Kṛṣṇa, the Supreme Personality, who appeared on this planet earth, imitating a human child and performing wonderful activities like killing Pūtanā.
Mahārāja Parīkṣit requested Śukadeva Gosvāmī to narrate other childhood pastimes exhibited by Kṛṣṇa while playing as a human child. The Supreme Personality of Godhead incarnates at different times in different planets and universes, and according to the nature of those places, He exhibits His unlimited potency. That a child sitting on the lap of his mother was able to kill the gigantic Pūtanā is extremely wonderful for the inhabitants of this planet, but on other planets the inhabitants are more advanced, and therefore the pastimes the Lord performs there are still more wonderful. Kṛṣṇa's appearance on this planet like a human being makes us more fortunate than the demigods in the higher planets, and therefore Mahārāja Parīkṣit was very much interested in hearing about Him.
TEXT 4
śrī-śuka uvāca
kadācid autthānika-kautukāplave
janmarkṣa-yoge samaveta-yoṣitām
vāditra-gīta-dvija-mantra-vācakaiś
cakāra sūnor abhiṣecanaṁ satī
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī continued to speak (at the request of Mahārāja Parīkṣit); kadācit-at that time (when Kṛṣṇa was three months old); autthānika-kautuka-āplave-when Kṛṣṇa was three or four months old and His body was developing, He attempted to turn around, and this pleasing occasion was observed with a festival and bathing ceremony; janma-ṛkṣa-yoge-at that time, there was also a conjunction of the moon with the auspicious constellation Rohiṇī; samaveta-yoṣitām-(the ceremony was observed) among the assembled women, a ceremony of mothers; vāditra-gīta-different varieties of music and singing; dvija-mantra-vācakaiḥ-with chanting of Vedic hymns by qualified brāhmaṇas; cakāra-executed; sūnoḥ-of her son; abhiṣecanam-the bathing ceremony; satī-mother Yaśodā.
Śukadeva Gosvāmī said: When mother Yaśodā's baby was slanting His body to attempt to rise and turn around, this attempt was observed by a Vedic ceremony. In such a ceremony, called utthāna, which is performed when a child is due to leave the house for the first time, the child is properly bathed. Just after Kṛṣṇa turned three months old, mother Yaśodā celebrated this ceremony with other women of the neighborhood. On that day, there was a conjunction of the moon with the constellation Rohiṇī. As the brāhmaṇas joined by chanting Vedic hymns and professional musicians also took part, this great ceremony was observed by mother Yaśodā
There is no question of overpopulation or of children's being a burden for their parents in a Vedic society. Such a society is so well organized and people are so advanced in spiritual consciousness that childbirth is never regarded as a burden or a botheration. The more a child grows, the more his parents become jubilant, and the child's attempts to turn over are also a source of jubilation. Even before the child is born, when the mother is pregnant, many recommended ritualistic ceremonies are performed. For example, when the child has been within the womb for three months and for seven months, there is a ceremony the mother observes by eating with neighboring children. This ceremony is called svāda-bhakṣaṇa. Similarly, before the birth of the child there is the garbhādhāna ceremony. In Vedic civilization, childbirth or pregnancy is never regarded as a burden; rather, it is a cause for jubilation. In contrast, people in modern civilization do not like pregnancy or childbirth, and when there is a child, they sometimes kill it. We can just consider how human society has fallen since the inauguration of Kali-yuga. Although people still claim to be civilized, at the present moment there is actually no human civilization, but only an assembly of two-legged animals.
TEXT 5
nandasya patnī kṛta-majjanādikaṁ
vipraiḥ kṛta-svastyayanaṁ supūjitaiḥ
annādya-vāsaḥ-srag-abhīṣṭa-dhenubhiḥ
sañjāta-nidrākṣam aśīśayac chanaiḥ
SYNONYMS
nandasya-of Mahārāja Nanda; patnī-the wife (mother Yaśodā); kṛta-majjana-ādikam-after she and the other members of the house had bathed and the child had been bathed also; vipraiḥ-by the brāhmaṇas; kṛta-svastyayanam-engaging them in chanting auspicious Vedic hymns; su-pūjitaiḥ-who were all received and worshiped with proper respect; anna-ādya-by offering them sufficient grains and other eatables; vāsaḥ-garments; srak-abhīṣṭa-dhenubhiḥ-by offering flower garlands and very desirable cows; sañjāta-nidrā-had become sleepy; akṣam-whose eyes; aśīśayat-laid the child down; śanaiḥ-for the time being.
After completing the bathing ceremony for the child, mother Yaśodā received the brāhmaṇas by worshiping them with proper respect and giving them ample food grains and other eatables, clothing, desirable cows, and garlands. The brāhmaṇas properly chanted Vedic hymns to observe the auspicious ceremony, and when they finished and mother Yaśodā saw that the child felt sleepy, she lay down on the bed with the child until He was peacefully asleep.
An affectionate mother takes great care of her child and is always anxious to see that the child is not disturbed even for a moment. As long as the child wants to remain with the mother, the mother stays with the child, and the child feels very comfortable. Mother Yaśodā saw that her child felt sleepy, and to give Him all facilities for sleep, she lay down with the child, and when He was peaceful, she got up to attend to her other household affairs.
TEXT 6
autthānikautsukya-manā manasvinī
samāgatān pūjayatī vrajaukasaḥ
naivāśṛṇod vai ruditaṁ sutasya sā
rudan stanārthī caraṇāv udakṣipat
SYNONYMS
autthānika-autsukya-manāḥ-mother Yaśodā was very busy celebrating the utthāna ceremony of her child; manasvinī-very liberal in distributing food, clothing, ornaments and cows, according to necessity; samāgatān-to the assembled guests; pūjayatī-just to satisfy them; vraja-okasaḥ-to the inhabitants of Vraja; na-not; eva-certainly; aśṛṇot-did hear; vai-indeed; ruditam-the crying; sutasya-of her child; sā-mother Yaśodā; rudan-crying; stana-arthī-Kṛṣṇa, who was hankering to drink His mother's milk by sucking her breast; caraṇau udakṣipat-out of anger, threw His two legs hither and thither.
The liberal mother Yaśodā, absorbed in celebrating the utthāna ceremony, was busy receiving guests, worshiping them with all respect and offering them clothing, cows, garlands and grains. Thus she could not hear the child crying for His mother. At that time, the child Kṛṣṇa, demanding to drink the milk of His mother's breast, angrily threw His legs upward.
Kṛṣṇa had been placed underneath a household handcart, but this handcart was actually another form of the Śakaṭāsura, a demon who had come there to kill the child. Now, on the plea of demanding to suck His mother's breast, Kṛṣṇa took this opportunity to kill the demon. Thus He kicked Śakaṭāsura just to expose him. Although Kṛṣṇa's mother was engaged in receiving guests, Lord Kṛṣṇa wanted to draw her attention by killing the Śakaṭāsura, and therefore he kicked that cart-shaped demon. Such are the pastimes of Kṛṣṇa. Kṛṣṇa wanted to draw the attention of His mother, but while doing so He created a great havoc not understandable by ordinary persons. These narrations are wonderfully enjoyable, and those who are fortunate are struck with wonder upon hearing of these extraordinary activities of the Lord. Although the less intelligent regard them as mythological because a dull brain cannot understand them, they are real facts. These narrations are actually so enjoyable and enlightening that Mahārāja Parīkṣit and Śukadeva Gosvāmī took pleasure in them, and other liberated persons, following in their footsteps, become fully jubilant by hearing about the wonderful activities of the Lord.
TEXT 7
adhaḥ-śayānasya śiśor ano 'lpaka-
pravāla-mṛdv-aṅghri-hataṁ vyavartata
vidhvasta-nānā-rasa-kupya-bhājanaṁ
vyatyasta-cakrākṣa-vibhinna-kūbaram
SYNONYMS
adhaḥ-śayānasya-who was put underneath the handcart; śiśoḥ-of the child; anaḥ-the cart; alpaka-not very much grown; pravāla-just like a new leaf; mṛdu-aṅghri-hatam-struck by His beautiful, delicate legs; vyavartata-turned over and fell down; vidhvasta-scattered; nānā-rasa-kupya-bhājanam-utensils made of various metals; vyatyasta-dislocated; cakra-akṣa-the two wheels and the axle; vibhinna-broken; kūbaram-the pole of the handcart.
Lord Śrī Kṛṣṇa was lying down underneath the handcart in one corner of the courtyard, and although His little legs were as soft as leaves, when He struck the cart with His legs, it turned over violently and collapsed. The wheels separated from the axle, the hubs and spokes fell apart, and the pole of the handcart broke. On the cart there were many little utensils made of various metals, and all of them scattered hither and thither.
Śrīla Viśvanātha Cakravartī Ṭhākura has commented on this verse as follows. When Lord Kṛṣṇa was of a very tender age, His hands and legs resembled soft new leaves, yet simply by touching the handcart with His legs, He made the cart fall to pieces. It was quite possible for Him to act in this way and yet not exert Himself very much. The Lord in His Vāmana avatāra had to extend His foot to the greatest height to penetrate the covering of the universe, and when the Lord killed the gigantic demon Hiraṇyakaśipu, He had to assume the special bodily feature of Nṛsiṁhadeva. But in His Kṛṣṇa avatāra, the Lord did not need to exert such energy. Therefore, kṛṣṇas tu bhagavān svayam: Kṛṣṇa is the Supreme Personality of Godhead Himself. In other incarnations, the Lord had to exert some energy according to the time and circumstances, but in this form He exhibited unlimited potency. Thus the handcart collapsed, its joints broken, and all the metal pots and utensils scattered.
The Vaiṣṇava-toṣaṇī remarks that although the handcart was higher than the child, the child could easily touch the wheel of the cart, and this was sufficient to send the demon down to the earth. The Lord simultaneously pushed the demon to the earth and superficially broke the handcart.
TEXT 8
dṛṣṭvā yaśodā-pramukhā vraja-striya
autthānike karmaṇi yāḥ samāgatāḥ
nandādayaś cādbhuta-darśanākulāḥ
kathaṁ svayaṁ vai śakaṭaṁ viparyagāt
SYNONYMS
dṛṣṭvā-after seeing; yaśodā-pramukhāḥ-headed by mother Yaśodā; vraja-striyaḥ-all the ladies of Vraja; autthānike karmaṇi-in the celebration of the utthāna ceremony; yāḥ-those who; samāgatāḥ-assembled there; nanda-ādayaḥ ca-and the men, headed by Nanda Mahārāja; adbhuta-darśana-by seeing the wonderful calamity (that the heavily loaded cart had broken upon the small baby, who still lay there unhurt); ākulāḥ-and thus they were very much perturbed as to how it had happened; katham-how; svayam-by itself; vai-indeed; śakaṭam-the handcart; viparyagāt-became so heavily damaged, dismantled.
When mother Yaśodā and the other ladies who had assembled for the utthāna festival, and all the men, headed by Nanda Mahārāja, saw the wonderful situation, they began to wonder how the handcart had collapsed by itself. They began to wander here and there, trying to find the cause, but were unable to do so.
TEXT 9
ūcur avyavasita-matīn
gopān gopīś ca bālakāḥ
rudatānena pādena
kṣiptam etan na saṁśayaḥ
SYNONYMS
ūcuḥ-said; avyavasita-matīn-who had lost all intelligence in the present situation; gopān-to the cowherd men; gopīḥ ca-and to the ladies; bālakāḥ-the children; rudatā anena-as soon as the child cried; pādena-with one leg; kṣiptam etat-this cart was dashed apart and immediately fell dismantled; na saṁśayaḥ-there is no doubt about it.
The assembled cowherd men and ladies began to contemplate how this thing had happened. "Is it the work of some demon or evil planet?" they asked. At that time, the small children present asserted that the cart had been kicked apart by the baby Kṛṣṇa. As soon as the crying baby bad kicked the cart's wheel, the cart had collapsed. There was no doubt about it.
We have heard of people's being haunted by ghosts. Having no gross material body, a ghost seeks shelter of a gross body to stay in and haunt. The Śakaṭāsura was a ghost who had taken shelter of the handcart and was looking for the opportunity to do mischief to Kṛṣṇa. When Kṛṣṇa kicked the cart with His small and very delicate legs, the ghost was immediately pushed down to the earth and his shelter dismantled, as already described. This was possible for Kṛṣṇa because He has full potency, as confirmed in the Brahma-saṁhitā (5.32):
aṅgāni yasya sakalendriya-vṛttimanti
paśyanti pānti kalayanti ciraṁ jaganti
ānanda-cinmaya-sad-ujjvala-vigrahasya
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Kṛṣṇa's body is sac-cid-ānanda-vigraha [Bs. 5.1], or ānanda-cinmaya-rasa-vigraha. That is, any of the parts of His ānanda-cinmaya body can act for any other part. Such are the inconceivable potencies of the Supreme Personality of Godhead. The Supreme Lord does not need to acquire these potencies; He already has them. Thus Kṛṣṇa kicked His little legs, and His whole purpose was fulfilled. Also, when the handcart broke, an ordinary child could have been injured in many ways, but because Kṛṣṇa is the Supreme Personality of Godhead, He enjoyed the dismantling of the cart, and nothing injured Him. Everything done by Him is ānanda-cinmaya-rasa, full transcendental bliss. Thus Kṛṣṇa factually enjoyed.
The nearby children saw that actually Kṛṣṇa had kicked the wheel of the cart and this was how the accident happened. By the arrangement of yogamāyā, all the gopīs and gopas thought that the accident had taken place because of some bad planet or some ghost, but in fact everything was done by Kṛṣṇa and enjoyed by Him. Those who enjoy the activities of Kṛṣṇa are also on the platform of ānanda-cinmaya-rasa; they are liberated from the material platform. When one develops the practice of hearing kṛṣṇa-kathā, he is certainly transcendental to material existence, as confirmed in Bhagavad-gītā (sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26]). Unless one is on the spiritual platform, one cannot enjoy the transcendental activities of Kṛṣṇa; or in other words, whoever engages in hearing the transcendental activities of Kṛṣṇa is not on the material platform, but on the transcendental, spiritual platform.
TEXT 10
na te śraddadhire gopā
bāla-bhāṣitam ity uta
aprameyaṁ balaṁ tasya
bālakasya na te viduḥ
SYNONYMS
na-not; te-the cowherd men and ladies; śraddadhire-put their faith (in such statements); gopāḥ-the cowherd men and women; bāla-bhāṣitam-childish talk from the assembled children; iti uta-thus spoken; aprameyam-unlimited, inconceivable; balam-the power; tasya bālakasya-of the small baby Kṛṣṇa; na-not; te-the gopīs and gopas; viduḥ-were aware of.
The assembled gopīs and gopas, unaware that Kṛṣṇa is always unlimited, could not believe that baby Kṛṣṇa had such inconceivable power. They could not believe the statements of the children, and therefore they neglected these statements as being childish talk.
TEXT 11
rudantaṁ sutam ādāya
yaśodā graha-śaṅkitā
kṛta-svastyayanaṁ vipraiḥ
sūktaiḥ stanam apāyayat
SYNONYMS
rudantam-crying; sutam-son; ādāya-picking up; yaśodā-mother Yaśodā; graha-śaṅkitā-fearing some bad planet; kṛta-svastyayanam-immediately performed a ritualistic ceremony for good fortune; vipraiḥ-by calling all the brāhmaṇas; sūktaiḥ-by Vedic hymns; stanam-her breast; apāyayat-made the child suck.
Thinking that some bad planet had attacked Kṛṣṇa, mother Yaśodā picked up the crying child and allowed Him to suck her breast. Then she called for experienced brāhmaṇas to chant Vedic hymns and perform an auspicious ritualistic ceremony.
Whenever there is some danger or some inauspicious occurrence, it is the custom of Vedic civilization to have qualified brāhmaṇas immediately chant Vedic hymns to counteract it. Mother Yaśodā did this properly and allowed the baby to suck her breast.
TEXT 12
pūrvavat sthāpitaṁ gopair
balibhiḥ sa-paricchadam
viprā hutvārcayāṁ cakrur
dadhy-akṣata-kuśāmbubhiḥ
SYNONYMS
pūrva-vat-as the handcart had been situated before; sthāpitam-again assembled with the pots situated properly; gopaiḥ-by the cowherd men; balibhiḥ-all of whom were very strong and stout and who could therefore assemble the parts without difficulty; sa-paricchadam-with all the paraphernalia kept on it; viprāḥ-the brāhmaṇas; hutvā-after performing a fire ceremony; arcayām cakruḥ-performed ritualistic ceremonies; dadhi-with curd; akṣata-grains of rice; kuśa-and kuśa grass; ambubhiḥ-with water.
After the strong, stout cowherd men assembled the pots and paraphernalia on the handcart and set it up as before, the brāhmaṇas performed a ritualistic ceremony with a fire sacrifice to appease the bad planet, and then, with rice grains, kuśa, water and curd, they worshiped the Supreme Lord.
The handcart was loaded with heavy utensils and other paraphernalia. To set the cart back in its original position required much strength, but this was easily done by the cowherd men. Then, according to the system of the gopa jāti, various Vedic ceremonies were performed to appease the calamitous situation.
TEXTS 13–15
ye 'sūyānṛta-dambherṣā-
hiṁsā-māna-vivarjitāḥ
na teṣāṁ satya-śīlānām
āśiṣo viphalāḥ kṛtāḥ
iti bālakam ādāya
sāmarg-yajur-upākṛtaiḥ
jalaiḥ pavitrauṣadhibhir
abhiṣicya dvijottamaiḥ
vācayitvā svastyayanaṁ
nanda-gopaḥ samāhitaḥ
hutvā cāgniṁ dvijātibhyaḥ
prādād annaṁ mahā-guṇam
SYNONYMS
ye-those brāhmaṇas who; asūya-envy; anṛta-untruthfulness; dambha-false pride; īrṣā-grudges; hiṁsā-being disturbed by the opulence of others; māna-false prestige; vivarjitāḥ-completely devoid of; na-not; teṣām-of such brāhmaṇas; satya-śīlānām-who are endowed with perfect brahminical qualifications (satya, śama, dama, etc.); āśiṣaḥ-the blessings; viphalāḥ-useless; kṛtāḥ-have become; iti-considering all these things; bālakam-the child; ādāya-taking care of; sāma-according to the Sāma Veda; ṛk-according to the Ṛg Veda; yajuḥ-and according to the Yajur Veda; upākṛtaiḥ-purified by such means; jalaiḥ-with water; pavitra-auṣadhibhiḥ-mixed with pure herbs; abhiṣicya-after bathing (the child); dvija-uttamaiḥ-with ceremonies performed by first-class brāhmaṇas with the above qualifications; vācayitvā-requested to be chanted; svasti-ayanam-auspicious hymns; nanda-gopaḥ-Mahārāja Nanda, the head of the cowherd men; samāhitaḥ-liberal and good; hutvā-after offering oblations; ca-also; agnim-unto the sacred fire; dvijātibhyaḥ-unto those first-class brāhmaṇas; prādāt-gave in charity; annam-food grains; mahā-guṇam-excellent.
When brāhmaṇas are free from envy, untruthfulness, unnecessary pride, grudges, disturbance by the opulence of others, and false prestige, their blessings never go in vain. Considering this, Nanda Mahārāja soberly took Kṛṣṇa on his lap and invited such truthful brāhmaṇas to perform a ritualistic ceremony according to the holy hymns of the Sāma Veda, Ṛg Veda and Yajur Veda. Then, while the hymns were being chanted, he bathed the child with water mixed with pure herbs, and after performing a fire ceremony, he sumptuously fed all the brāhmaṇas with first-class grains and other food.
Nanda Mahārāja was very confident about the qualifications of the brāhmaṇas and their blessings. He was fully confident that simply if the good brāhmaṇas showered their blessings, the child Kṛṣṇa would be happy. The blessings of qualified brāhmaṇas can bring happiness not only to Kṛṣṇa, the Supreme Personality of Godhead, but to everyone. Because Kṛṣṇa is self-sufficient, He does not require anyone's blessings, yet Nanda Mahārāja thought that Kṛṣṇa required the blessings of the brāhmaṇas. What then is to be said of others? In human society, therefore, there must be an ideal class of men, brāhmaṇas, who can bestow blessings upon others, namely, upon the kṣatriyas, vaiśyas and śūdras, so that everyone will be happy. Kṛṣṇa therefore says in Bhagavad-gītā (4.13) that human society must have four social orders (cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ); it is not that everyone should become a śūdra or a vaiśya and human society will prosper. As enunciated in Bhagavad-gītā, there must be a class of brāhmaṇas with qualities like satya (truthfulness), śama (peacefulness), dama (self-control) and titikṣā (tolerance).
Here also, in the Bhāgavatam, Nanda Mahārāja invites qualified brāhmaṇas. There may be caste brāhmaṇas, and we have all respect for them, but their birth in brāhmaṇa families does not mean that they are qualified to bestow blessings upon the other members of human society. This is the verdict of the śāstras. In Kali-yuga, caste brāhmaṇas are accepted as brāhmaṇas. Vipratve sūtram eva hi (Bhāg. 12.2.3): in Kali-yuga, simply by putting on a thread worth two paise, one becomes a brāhmaṇa. Such brāhmaṇas were not called for by Nanda Mahārāja. As stated by Nārada Muni (Bhāg. 7.11.35), yasya yal lakṣaṇaṁ proktam. The symptoms of a brāhmaṇa are stated in śāstra, and one must be qualified with these symptoms.
The blessings of brāhmaṇas who are not envious, disturbed or puffed up with pride and false prestige and who are fully qualified with truthfulness will be useful. Therefore a class of men must be trained as brāhmaṇas from the very beginning. Brahmacārī guru-kule vasan dānto guror hitam (Bhāg. 7.12.1). The word dāntaḥ is very important. Dāntaḥ refers to one who is not envious, disturbing or puffed up with false prestige. With the Kṛṣṇa consciousness movement, we are trying to introduce such brāhmaṇas in society. Brāhmaṇas must ultimately be Vaiṣṇavas, and if one is a Vaiṣṇava, he has already acquired the qualifications of a brāhmaṇa. Brahma-bhūtaḥ prasannātmā (Bg. 18.54). The word brahma-bhūta refers to becoming a brāhmaṇa, or understanding what is Brahman (brahma jānātīti brāhmaṇaḥ). One who is brahma-bhūta is always happy (prasannātmā). Na śocati na kāṅkṣati: he is never disturbed about material necessities. Samaḥ sarveṣu bhūteṣu: he is ready to bestow blessings upon everyone equally. Mad-bhaktiṁ labhate parām: [Bg. 18.54] then he becomes a Vaiṣṇava. In this age, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura introduced the sacred thread ceremony for his Vaiṣṇava disciples, with the idea that people should understand that when one becomes a Vaiṣṇava he has already acquired the qualifications of a brāhmaṇa. Therefore in the International Society for Krishna Consciousness, those who are twice initiated so as to become brāhmaṇas must bear in mind their great responsibility to be truthful, control the mind and senses, be tolerant, and so on. Then their life will be successful. It was such brāhmaṇas that Nanda Mahārāja invited to chant the Vedic hymns, not ordinary brāhmaṇas. Verse thirteen distinctly mentions hiṁsā-māna. The word māna refers to false prestige or false pride. Those who were falsely proud, thinking that they were brāhmaṇas because they were born in brāhmaṇa families, were never invited by Nanda Mahārāja on such occasions.
Verse fourteen mentions pavitrauṣadhi. In any ritualistic ceremony, many herbs and leaves were required. These were known as pavitra-patra. Sometimes there were nimba leaves, sometimes bael leaves, mango leaves, aśvattha leaves or āmalakī leaves. Similarly, there were pañca-gavya, pañca-śasya and pañca-ratna. Although Nanda Mahārāja belonged to the vaiśya community, everything was known to him.
The most important word in these verses is mahā-guṇam, indicating that the brāhmaṇas were offered very palatable food of exalted quality. Such palatable dishes were generally prepared with two things, namely food grains and milk products. Bhagavad-gītā (18.44) therefore enjoins that human society must give protection to the cows and encourage agriculture (kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāvajam). Simply by expert cooking, hundreds and thousands of palatable dishes can be prepared from agricultural produce and milk products. This is indicated here by the words annaṁ mahā-guṇam. Still today in India, from these two things, namely food grains and milk, hundreds and thousands of varieties of food are prepared, and then they are offered to the Supreme Personality of Godhead. (Catur-vidha-śrī-bhagavat-prasāda. patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati .) Then the prasāda is distributed. Even today in Jagannātha-kṣetra and other big temples, very palatable dishes are offered to the Deity, and prasāda is distributed profusely. Cooked by first-class brāhmaṇas with expert knowledge and then distributed to the public, this prasāda is also a blessing from the brāhmaṇas or Vaiṣṇavas. There are four kinds of prasāda (catur-vidha). Salty, sweet, sour and pungent tastes are made with different types of spices, and the food is prepared in four divisions, called carvya, cūṣya, lehya and pehya-prasāda that is chewed, prasāda that is licked, prasāda tasted with the tongue, and prasāda that is drunk. Thus there are many varieties of prasāda, prepared very nicely with grains and ghee, offered to the Deity and distributed to the brāhmaṇas and Vaiṣṇavas and then to the general public. This is the way of human society. Killing the cows and spoiling the land will not solve the problem of food. This is not civilization. Uncivilized men living in the jungle and being unqualified to produce food by agriculture and cow protection may eat animals, but a perfect human society advanced in knowledge must learn how to produce first-class food simply by agriculture and protection of cows.
TEXT 16
gāvaḥ sarva-guṇopetā
vāsaḥ-srag-rukma-mālinīḥ
ātmajābhyudayārthāya
prādāt te cānvayuñjata
SYNONYMS
gāvaḥ-cows; sarva-guṇa-upetāḥ-being fully qualified by giving sufficient milk, etc.; vāsaḥ-well dressed; srak-with flower garlands; rukma-mālinīḥ-and with garlands of gold; ātmaja-abhyudaya-arthāya-for the purpose of his son's affluence; prādāt-gave in charity; te-those brāhmaṇas; ca-also; anvayuñjata-accepted them.
Nanda Mahārāja, for the sake of the affluence of his own son Kṛṣṇa, gave the brāhmaṇas cows fully decorated with garments, flower garlands and gold necklaces. These cows, fully qualified to give ample milk, were given to the brāhmaṇas in charity, and the brāhmaṇas accepted them and bestowed blessings upon the whole family, and especially upon Kṛṣṇa.
Nanda Mahārāja first fed the brāhmaṇas sumptuously and then gave them in charity first-class cows fully decorated with golden necklaces, garments and flower garlands.
TEXT 17
viprā mantra-vido yuktās
tair yāḥ proktās tathāśiṣaḥ
tā niṣphalā bhaviṣyanti
na kadācid api sphuṭam
SYNONYMS
viprāḥ-the brāhmaṇas; mantra-vidaḥ-completely expert in chanting the Vedic hymns; yuktāḥ-perfect mystic yogīs; taiḥ-by them; yāḥ-whatsoever; proktāḥ-was spoken; tathā-becomes just so; āśiṣaḥ-all blessings; tāḥ-such words; niṣphalāḥ-useless, without fruit; bhaviṣyanti na-never will become; kadācit-at any time; api-indeed; sphuṭam-always factual, as it is.
The brāhmaṇas, who were completely expert in chanting the Vedic hymns, were all yogīs fully equipped with mystic powers. Whatever blessings they spoke were certainly never fruitless.
Brāhmaṇas fully equipped with the brahminical qualifications are always yogīs fully powerful in mystic yoga. Their words never fail. In every transaction with other members of society, brāhmaṇas are certainly dependable. In this age, however, one must take into account that the brāhmaṇas are uncertain in their qualifications. Because there are no yajñic brāhmaṇas, all yajñas are forbidden. The only yajña recommended in this age is saṅkīrtana-yajña. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ (Bhāg. 11.5.32). Yajña is meant to satisfy Viṣṇu (yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ [Bg. 3.9])). Because in this age there are no qualified brāhmaṇas, people should perform yajña by chanting the Hare Kṛṣṇa mantra (yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ). Life is meant for yajña, and yajña is performed by the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
TEXT 18
ekadāroham ārūḍhaṁ
lālayantī sutaṁ satī
garimāṇaṁ śiśor voḍhuṁ
na sehe giri-kūṭavat
SYNONYMS
ekadā-one time (estimated to have been when Kṛṣṇa was one year old); āroham-on His mother's lap; ārūḍham-who was sitting; lālayantī-was patting; sutam-her son; satī-mother Yaśodā; garimāṇam-because of an increase in heaviness; śiśoḥ-of the child; voḍhum-to bear Him; na-not; sehe-was able; giri-kūṭa-vat-appearing like the weight of a mountain peak.
One day, a year after Kṛṣṇa's appearance, mother Yaśodā was patting her son on her lap. But suddenly she felt the child to be heavier than a mountain peak, and she could no longer bear His weight.
Lālayantī. Sometimes a mother lifts her child, and when the child falls in her hands, the child laughs, and the mother also enjoys pleasure. Yaśodā used to do this, but this time Kṛṣṇa became very heavy, and she could not bear His weight. Under the circumstances, it is to be understood that Kṛṣṇa was aware of the coming of Tṛṇāvartāsura, who would take Him far away from His mother. Kṛṣṇa knew that when Tṛṇāvarta came and took Him away from His mother's lap, mother Yaśodā would be greatly bereaved. He did not want His mother to suffer any difficulty from the demon. Therefore, because He is the source of everything (janmādy asya yataḥ [SB 1.1.1]), He assumed the heaviness of the entire universe. The child was on the lap of Yaśodā, who was therefore in possession of everything in the world, but when the child assumed such heaviness, she had to put Him down in order to give Tṛṇāvartāsura an opportunity to take Him away and play with Him for some time before the child returned to the lap of His mother.
TEXT 19
bhūmau nidhāya taṁ gopī
vismitā bhāra-pīḍitā
mahā-puruṣam ādadhyau
jagatām āsa karmasu
SYNONYMS
bhūmau-on the ground; nidhāya-placing; tam-the child; gopī-mother Yaśodā; vismitā-being astonished; bhāra-pīḍitā-being aggrieved by the weight of the child; mahā-puruṣam-Lord Viṣṇu, Nārāyaṇa; ādadhyau-took shelter of; jagatām-as if the weight of the whole world; āsa-engaged herself; karmasu-in other household affairs.
Feeling the child to be as heavy as the entire universe and therefore being anxious, thinking that perhaps the child was being attacked by some other ghost or demon, the astonished mother Yaśodā put the child down on the ground and began to think of Nārāyaṇa. Foreseeing disturbances, she called for the brāhmaṇas to counteract this heaviness, and then she engaged in her other household affairs. She had no alternative than to remember the lotus feet of Nārāyaṇa, for she could not understand that Kṛṣṇa was the original source of everything.
Mother Yaśodā did not understand that Kṛṣṇa is the heaviest of all heavy things and that Kṛṣṇa rests within everything (mat-sthāni sarva-bhūtāni). As confirmed in Bhagavad-gītā (9.4), mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: Kṛṣṇa is everywhere in His impersonal form, and everything rests upon Him. Nonetheless, na cāhaṁ teṣv avasthitaḥ: Kṛṣṇa is not everywhere. Mother Yaśodā was unable to understand this philosophy because she was dealing with Kṛṣṇa as His real mother by the arrangement of yogamāyā. Not understanding the importance of Kṛṣṇa, she could only seek shelter of Nārāyaṇa for Kṛṣṇa's safety and call the brāhmaṇas to counteract the situation.
TEXT 20
daityo nāmnā tṛṇāvartaḥ
kaṁsa-bhṛtyaḥ praṇoditaḥ
cakravāta-svarūpeṇa
jahārāsīnam arbhakam
SYNONYMS
daityaḥ-another demon; nāmnā-by the name; tṛṇāvartaḥ-Tṛṇāvartāsura; kaṁsa-bhṛtyaḥ-a servant of Kaṁsa; praṇoditaḥ-having been induced by him; cakravāta-svarūpeṇa-in the form of a whirlwind; jahāra-swept away; āsīnam-the sitting; arbhakam-child.
While the child was sitting on the ground, a demon named Tṛṇāvarta, who was a servant of Kaṁsa's, came there as a whirlwind, at Kaṁsa's instigation, and very easily carried the child away into the air.
Kṛṣṇa's heaviness was unbearable for the child's mother, but when Tṛṇāvartāsura came, he immediately carried the child away. This was another demonstration of Kṛṣṇa's inconceivable energy. When the Tṛṇāvarta demon came, Kṛṣṇa became lighter than the grass so that the demon could carry Him away. This was ānanda-cinmaya-rasa, Kṛṣṇa's blissful, transcendental pleasure.
TEXT 21
gokulaṁ sarvam āvṛṇvan
muṣṇaṁś cakṣūṁṣi reṇubhiḥ
īrayan sumahā-ghora-
śabdena pradiśo diśaḥ
SYNONYMS
gokulam-the whole tract of land known as Gokula; sarvam-everywhere; āvṛṇvan-covering; muṣṇan-taking away; cakṣūṁṣi-the power of vision; reṇubhiḥ-by particles of dust; īrayan-was vibrating; su-mahā-ghora-very fierce and heavy; śabdena-with a sound; pradiśaḥ diśaḥ-entered everywhere, in all directions.
Covering the whole land of Gokula with particles of dust, that demon, acting as a strong whirlwind, covered everyone's vision and began vibrating everywhere with a greatly fearful sound.
Tṛṇāvartāsura assumed the form of a whirlwind and covered with a dust storm the whole tract of land known as Gokula, so that no one could see even the nearest thing.
TEXT 22
muhūrtam abhavad goṣṭhaṁ
rajasā tamasāvṛtam
sutaṁ yaśodā nāpaśyat
tasmin nyastavatī yataḥ
SYNONYMS
muhūrtam-for a moment; abhavat-there was; goṣṭham-throughout the whole pasturing ground; rajasā-by big particles of dust; tamasā āvṛtam-covered with darkness; sutam-her son; yaśodā-mother Yaśodā; na apaśyat-could not find; tasmin-in that very spot; nyastavatī-she had placed Him; yataḥ-where.
For a moment, the whole pasturing ground was overcast with dense darkness from the dust storm, and mother Yaśodā was unable to find her son where she had placed Him.
TEXT 23
nāpaśyat kaścanātmānaṁ
paraṁ cāpi vimohitaḥ
tṛṇāvarta-nisṛṣṭābhiḥ
śarkarābhir upadrutaḥ
SYNONYMS
na-not; apaśyat-saw; kaścana-anyone; ātmānam-himself; param ca api-or another; vimohitaḥ-being illusioned; tṛṇāvarta-nisṛṣṭābhiḥ-thrown by Tṛṇāvartāsura; śarkarābhiḥ-by the sands; upadrutaḥ-and thus being disturbed.
Because of the bits of sand thrown about by Tṛṇāvarta, people could not see themselves or anyone else, and thus they were illusioned and disturbed.
TEXT 24
iti khara-pavana-cakra-pāṁśu-varṣe
suta-padavīm abalāvilakṣya mātā
atikaruṇam anusmaranty aśocad
bhuvi patitā mṛta-vatsakā yathā gauḥ
SYNONYMS
iti-thus; khara-very strong; pavana-cakra-by a whirlwind; pāṁśu-varṣe-when there were showers of dust and small dust particles; suta-padavīm-the place of her son; abalā-the innocent woman; avilakṣya-not seeing; mātā-because of being His mother; ati-karuṇam-very pitifully; anusmarantī-she was thinking of her son; aśocat-lamented extraordinarily; bhuvi-on the ground; patitā-fell down; mṛta-vatsakā-who has lost her calf; yathā-like; gauḥ-a cow.
Because of the dust storm stirred up by the strong whirlwind, mother Yaśodā could find no trace of her son, nor could she understand why. Thus she fell down on the ground like a cow who has lost her calf and began to lament very pitifully.
TEXT 25
ruditam anuniśamya tatra gopyo
bhṛśam anutapta-dhiyo 'śru-pūrṇa-mukhyaḥ
rurudur anupalabhya nanda-sūnuṁ
pavana upārata-pāṁśu-varṣa-vege
SYNONYMS
ruditam-mother Yaśodā, crying pitifully; anuniśamya-after hearing; tatra-there; gopyaḥ-the other ladies, the gopīs; bhṛśam-highly; anutapta-lamenting sympathetically after mother Yaśodā; dhiyaḥ-with such feelings; aśru-pūrṇa-mukhyaḥ-and the other gopīs, their faces full of tears; ruruduḥ-they were crying; anupalabhya-without finding; nanda-sūnum-the son of Nanda Mahārāja, Kṛṣṇa; pavane-when the whirlwind; upārata-had ceased; pāṁśu-varṣa-vege-its force of showering dust.
When the force of the dust storm and the winds subsided, Yaśodā's friends, the other gopīs, approached mother Yaśodā, hearing her pitiful crying. Not seeing Kṛṣṇa present, they too felt very much aggrieved and joined mother Yaśodā in crying, their eyes full of tears.
This attachment of the gopīs to Kṛṣṇa is wonderful and transcendental. The center of all the activities of the gopīs was Kṛṣṇa. When Kṛṣṇa was there they were happy, and when Kṛṣṇa was not there, they were unhappy. Thus when mother Yaśodā was lamenting Kṛṣṇa's absence, the other ladies also began to cry.
TEXT 26
tṛṇāvartaḥ śānta-rayo
vātyā-rūpa-dharo haran
kṛṣṇaṁ nabho-gato gantuṁ
nāśaknod bhūri-bhāra-bhṛt
SYNONYMS
tṛṇāvartaḥ-the demon Tṛṇāvarta; śānta-rayaḥ-the force of the blast reduced; vātyā-rūpa-dharaḥ-who had assumed the form of a forceful whirlwind; haran-and had thus taken away; kṛṣṇam-Kṛṣṇa, the Supreme Personality of Godhead; nabhaḥ-gataḥ-went up to the top of the sky; gantum-to go further; na aśaknot-was not able; bhūri-bhāra-bhṛt-because Kṛṣṇa then became more powerful and heavy than the demon.
Having assumed the form of a forceful whirlwind, the demon Tṛṇāvarta took Kṛṣṇa very high in the sky, but when Kṛṣṇa became heavier than the demon, the demon had to stop his force and could go no further.
Here is a competition in yogic power between Kṛṣṇa and Tṛṇāvartāsura. By practicing mystic yoga, asuras generally attain some perfection in the eight siddhis, or perfections, namely aṇimā, laghimā, mahimā, prāpti, prākāmya, īśitva, vaśitva and kāmāvasāyitā. But although a demon may acquire such powers to a very limited extent, he cannot compete with the mystic power of Kṛṣṇa, for Kṛṣṇa is Yogeśvara, the source of all mystic power (yatra yogeśvaro hariḥ). No one can compete with Kṛṣṇa. Sometimes, of course, having acquired a fragmental portion of Kṛṣṇa's mystic power, asuras demonstrate their power to the foolish public and assert themselves to be God, not knowing that God is the supreme Yogeśvara. Here also we see that Tṛṇāvarta assumed the mahimā-siddhi and took Kṛṣṇa away as if Kṛṣṇa were an ordinary child. But Kṛṣṇa also became a mystic mahimā-siddha. When mother Yaśodā was carrying Him, He became so heavy that His mother, who was usually accustomed to carrying Him, could not bear Him and had to place Him down on the ground. Thus Tṛṇāvarta had been able to take Kṛṣṇa away in the presence of mother Yaśodā. But when Kṛṣṇa, high in the sky, assumed the mahimā-siddhi, the demon, unable to go further, was obliged to stop his force and come down according to Kṛṣṇa's desire. One should not, therefore, compete with Kṛṣṇa's mystic power.
Devotees automatically have all mystic power, but they do not like to compete with Kṛṣṇa. Instead, they fully surrender to Kṛṣṇa, and their yogic power is demonstrated by Kṛṣṇa's mercy. Devotees can show mystic yoga so powerful that a demon could not even dream of it, but they never try to demonstrate it for their personal sense gratification. Whatever they do is for the service of the Lord, and therefore they are always in a position superior to that of the demons. There are many karmīs, yogīs and jñānīs who artificially try to compete with Kṛṣṇa, and thus ordinary, foolish people who do not care to hear Śrīmad-Bhāgavatam from authorities consider some rascal yogī to be Bhagavān, the Supreme Personality of Godhead. At the present moment there are many so-called bābās who present themselves as incarnations of God by showing some insignificant mystic wonder, and foolish people regard them as God because of lacking knowledge of Kṛṣṇa.
TEXT 27
tam aśmānaṁ manyamāna
ātmano guru-mattayā
gale gṛhīta utsraṣṭuṁ
nāśaknod adbhutārbhakam
SYNONYMS
tam-Kṛṣṇa; aśmānam-very heavy stone like a lump of iron; manyamānaḥ-thinking like that; ātmanaḥ guru-mattayā-because of being heavier than he could personally perceive; gale-his neck; gṛhīte-being embraced or encircled by His arms; utsraṣṭum-to give up; na aśaknot-was not able; adbhuta-arbhakam-this wonderful child who was different from an ordinary child.
Because of Kṛṣṇa's weight, Tṛṇāvarta considered Him to be like a great mountain or a hunk of iron. But because Kṛṣṇa had caught the demon's neck, the demon was unable to throw Him off. He therefore thought of the child as wonderful, since he could neither bear the child nor cast aside the burden.
Tṛṇāvarta intended to take Kṛṣṇa up in the sky and kill Him, but Kṛṣṇa enjoyed the pastime of riding on Tṛṇāvarta's body and traveling for a while in the sky. Thus Tṛṇāvarta's attempt to kill Kṛṣṇa failed, while Kṛṣṇa, ānanda-cinmaya-rasa-vigraha, enjoyed this pastime. Now, since Tṛṇāvarta was falling because of Kṛṣṇa's heaviness, he wanted to save himself by throwing Kṛṣṇa off from his neck, but was unable to do so because Kṛṣṇa held him very tightly. Consequently, this would be the last time for Tṛṇāvarta's yogic power. Now he was going to die by the arrangement of Kṛṣṇa.
TEXT 28
gala-grahaṇa-niśceṣṭo
daityo nirgata-locanaḥ
avyakta-rāvo nyapatat
saha-bālo vyasur vraje
SYNONYMS
gala-grahaṇa-niśceṣṭaḥ-because of Kṛṣṇa's grasping the neck of the demon Tṛṇāvarta, the demon choked and could not do anything; daityaḥ-the demon; nirgata-locanaḥ-his eyes popped out because of pressure; avyakta-rāvaḥ-because of choking, he could not even make a sound; nyapatat-fell down; saha-bālaḥ-with the child; vyasuḥ vraje-lifeless on the ground of Vraja.
With Kṛṣṇa grasping him by the throat, Tṛṇāvarta choked, unable to make even a sound or even to move his hands and legs. His eyes popping out, the demon lost his life and fell, along with the little boy, down to the ground of Vraja.
TEXT 29
tam antarikṣāt patitaṁ śilāyāṁ
viśīrṇa-sarvāvayavaṁ karālam
puraṁ yathā rudra-śareṇa viddhaṁ
striyo rudatyo dadṛśuḥ sametāḥ
SYNONYMS
tam-unto the demon Tṛṇāvarta; antarikṣāt-from outer space; patitam-fallen; śilāyām-on a slab of stone; viśīrṇa-scattered, separated; sarva-avayavam-all the parts of his body; karālam-very fierce hands and legs; puram-the place of Tripurāsura; yathā-as; rudra-śareṇa-by the arrow of Lord Śiva; viddham-pierced; striyaḥ-all the women, the gopīs; rudatyaḥ-although crying because Kṛṣṇa was separated from them; dadṛśuḥ-they saw in front of them; sametāḥ-all together.
While the gopīs who had gathered were crying for Kṛṣṇa, the demon fell from the sky onto a big slab of stone, his limbs dislocated, as if he had been pierced by the arrow of Lord Śiva like Tripurāsura.
In transcendental life, as soon as devotees of the Lord merge in lamentation, they immediately experience the Lord's transcendental activities and merge in transcendental bliss. Actually such devotees are always in transcendental bliss, and such apparent calamities provide a further impetus for that bliss.
TEXT 30
prādāya mātre pratihṛtya vismitāḥ
kṛṣṇaṁ ca tasyorasi lambamānam
taṁ svastimantaṁ puruṣāda-nītaṁ
vihāyasā mṛtyu-mukhāt pramuktam
gopyaś ca gopāḥ kila nanda-mukhyā
labdhvā punaḥ prāpur atīva modam
SYNONYMS
prādāya-after picking up; mātre-unto His mother (Yaśodā); pratihṛtya-delivered; vismitāḥ-all surprised; kṛṣṇam ca-and Kṛṣṇa; tasya-of the demon; urasi-on the chest; lambamānam-situated; tam-Kṛṣṇa; svastimantam-endowed with all auspiciousness; puruṣāda-nītam-who was taken by the man-eating demon; vihāyasā-into the sky; mṛtyu-mukhāt-from the mouth of death; pramuktam-now liberated; gopyaḥ-the gopīs; ca-and; gopāḥ-the cowherd men; kila-indeed; nanda-mukhyāḥ-headed by Nanda Mahārāja; labdhvā-after getting; punaḥ-again (their son); prāpuḥ-enjoyed; atīva-very much; modam-bliss.
The gopīs immediately picked Kṛṣṇa up from the chest of the demon and delivered Him, free from all inauspiciousness, to mother Yaśodā. Because the child, although taken into the sky by the demon, was unhurt and now free from all danger and misfortune, the gopīs and cowherd men, headed by Nanda Mahārāja, were extremely happy.
The demon fell flat from the sky, and Kṛṣṇa was playing on his chest very happily, uninjured and free from misfortune. Not at all disturbed because of being taken high in the sky by the demon, Kṛṣṇa was playing and enjoying. This is ānanda-cinmaya-rasa-vigraha. In any condition, Kṛṣṇa is sac-cid-ānanda-vigraha [Bs. 5.1]. He has no unhappiness. Others might have thought that He was in difficulty, but because the demon's chest was sufficiently broad to play on, the baby was happy in all respects. It was most astonishing that although the demon went so high in the sky, the child did not fall down. Therefore, the child had been saved virtually from the mouth of death. Now that He was saved, all the inhabitants of Vṛndāvana were happy.
TEXT 31
aho batāty-adbhutam eṣa rakṣasā
bālo nivṛttiṁ gamito 'bhyagāt punaḥ
hiṁsraḥ sva-pāpena vihiṁsitaḥ khalaḥ
sādhuḥ samatvena bhayād vimucyate
SYNONYMS
aho-alas; bata-indeed; ati-very much; adbhutam-this incident is wonderfully astonishing; eṣaḥ-this (child); rakṣasā-by the man-eating demon; bālaḥ-the innocent child Kṛṣṇa; nivṛttim-taken away just to be killed and eaten; gamitaḥ-went away; abhyagāt punaḥ-but He has come back again unhurt; hiṁsraḥ-one who is envious; sva-pāpena-because of his own sinful activities; vihiṁsitaḥ-now (that demon) has been killed; khalaḥ-because he was envious and polluted; sādhuḥ-any person who is innocent and free from sinful life; samatvena-being equal to everyone; bhayāt-from all kinds of fear; vimucyate-becomes relieved.
It is most astonishing that although this innocent child was taken away by the Rākṣasa to be eaten, He has returned without having been killed or even injured. Because this demon was envious, cruel and sinful, he has been killed for his own sinful activities. This is the law of nature. An innocent devotee is always protected by the Supreme Personality of Godhead, and a sinful person is always vanquished for his sinful life.
Kṛṣṇa conscious life means innocent devotional life, and a sādhu is one who is fully devoted to Kṛṣṇa. As confirmed by Kṛṣṇa in Bhagavad-gītā (9.30), bhajate māṁ ananya-bhāk sādhur eva sa mantavyaḥ: anyone fully attached to Kṛṣṇa is a sādhu. Nanda Mahārāja and the gopīs and other cowherd men could not understand that Kṛṣṇa was the Supreme Personality of Godhead playing as a human child and that His life was not in danger under any circumstances. Rather, because of their intense parental love for Kṛṣṇa, they thought that Kṛṣṇa was an innocent child and had been saved by the Supreme Lord.
In the material world, because of intense lust and desire for enjoyment, one becomes implicated in sinful life more and more (kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ). Therefore the quality of fear is one of the aspects of material life (āhāra-nidrā-bhaya-maithunaṁ ca). But if one becomes Kṛṣṇa conscious, the process of devotional service, śravaṇaṁ kīrtanam, diminishes one's polluted life of material existence, and one is purified and protected by the Supreme Personality of Godhead. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ [SB 1.2.17]. In devotional life, one has faith in this process. Such faith is one of the six kinds of surrender. Rakṣiṣyatīti viśvāsaḥ (Hari-bhakti-vilāsa 11.676). One of the processes of surrender is that one should simply depend on Kṛṣṇa, convinced that He will give one all protection. That Kṛṣṇa will protect His devotee is a fact, and Nanda Mahārāja and the other inhabitants of Vṛndāvana accepted this very simply, although they did not know that the Supreme Lord Himself was present before them. There have been many instances in which a devotee like Prahlāda Mahārāja or Dhruva Mahārāja has been put in difficulty even by his father but has been saved under all circumstances. Therefore our only business is to become Kṛṣṇa conscious and depend fully on Kṛṣṇa for all protection.
TEXT 32
kiṁ nas tapaś cīrṇam adhokṣajārcanaṁ
pūrteṣṭa-dattam uta bhūta-sauhṛdam
yat samparetaḥ punar eva bālako
diṣṭyā sva-bandhūn praṇayann upasthitaḥ
SYNONYMS
kim-what kind of; naḥ-by us; tapaḥ-austerity; cīrṇam-has been done for a very long time; adhokṣaja-of the Supreme Personality of Godhead; arcanam-worshiping; pūrta-constructing public roads, etc.; iṣṭa-activities for public benefit; dattam-giving charity; uta-or else; bhūta-sauhṛdam-because of love for the general public; yat-by the result of which; samparetaḥ-even though the child was practically lost in death; punaḥ eva-even again because of pious activities; bālakaḥ-the child; diṣṭyā-by fortune; sva-bandhūn-all His relatives; praṇayan-to please; upasthitaḥ-is present here.
Nanda Mahārāja and the others said: We must previously have performed austerities for a very long time, worshiped the Supreme Personality of Godhead, performed pious activities for public life, constructing public roads and wells, and also given charity, as a result of which this boy, although faced with death, has returned to give happiness to His relatives.
Nanda Mahārāja confirmed that by pious activities one can become a sādhu so that one will be happy at home and one's children will be protected. In śāstra there are many injunctions for karmīs and jñānīs, especially for karmīs, by which they can become pious and happy even in material life. According to Vedic civilization, one should perform activities for the benefit of the public, such as constructing public roads, planting trees on both sides of the road so that people can walk in the shade, and constructing public wells so that everyone can take water without difficulty. One should perform austerity to control one's desires, and one must simultaneously worship the Supreme Personality of Godhead. Thus one becomes pious, and as a result one is happy even in material conditions of life.
TEXT 33
dṛṣṭvādbhutāni bahuśo
nanda-gopo bṛhadvane
vasudeva-vaco bhūyo
mānayām āsa vismitaḥ
SYNONYMS
dṛṣṭvā-after seeing; adbhutāni-the very wonderful and astonishing incidents; bahuśaḥ-many times; nanda-gopaḥ-Nanda Mahārāja, the head of the cowherd men; bṛhadvane-in Bṛhadvana; vasudeva-vacaḥ-the words spoken by Vasudeva when Nanda Mahārāja was in Mathurā; bhūyaḥ-again and again; mānayām āsa-accepted how true they were; vismitaḥ-in great astonishment.
Having seen all these incidents in Bṛhadvana, Nanda Mahārāja became more and more astonished, and he remembered the words spoken to him by Vasudeva in Mathurā.
TEXT 34
ekadārbhakam ādāya
svāṅkam āropya bhāminī
prasnutaṁ pāyayām āsa
stanaṁ sneha-pariplutā
SYNONYMS
ekadā-once upon a time; arbhakam-the child; ādāya-taking; sva-aṅkam-on her own lap; āropya-and placing Him; bhāminī-mother Yaśodā; prasnutam-breast milk oozing out; pāyayām āsa-fed the child; stanam-her breast; sneha-pariplutā-with great affection and love.
One day mother Yaśodā, having taken Kṛṣṇa up and placed Him on her lap, was feeding Him milk from her breast with maternal affection. The milk was flowing from her breast, and the child was drinking it.
TEXTS 35–36
pīta-prāyasya jananī
sutasya rucira-smitam
mukhaṁ lālayatī rājañ
jṛmbhato dadṛśe idam
khaṁ rodasī jyotir-anīkam āśāḥ
sūryendu-vahni-śvasanāmbudhīṁś ca
dvīpān nagāṁs tad-duhitṝr vanāni
bhūtāni yāni sthira-jaṅgamāni
SYNONYMS
pīta-prāyasya-of child Kṛṣṇa, who was being offered breast milk and was almost satisfied; jananī-mother Yaśodā; sutasya-of her son; rucira-smitam-seeing the child fully satisfied and smiling; mukham-the face; lālayatī-patting and softly rubbing with her hand; rājan-O King; jṛmbhataḥ-while the child was yawning; dadṛśe-she saw; idam-the following; kham-the sky; rodasī-both the higher planetary system and the earth; jyotiḥ-anīkam-the luminaries; āśāḥ-the directions; sūrya-the sun; indu-the moon; vahni-fire; śvasana-the air; ambudhīn-the seas; ca-and; dvīpān-the islands; nagān-the mountains; tat-duhitṝḥ-the daughters of the mountains (the rivers); vanāni-forests; bhūtāni-all kinds of living entities; yāni-which are; sthira-jaṅgamāni-nonmoving and moving.
O King Parīkṣit, when the child Kṛṣṇa was almost finished drinking His mother's milk and mother Yaśodā was touching Him and looking at His beautiful, brilliantly smiling face, the baby yawned, and mother Yaśodā saw in His mouth the whole sky, the higher planetary system and the earth, the luminaries in all directions, the sun, the moon, fire, air, the seas, islands, mountains, rivers, forests, and all kinds of living entities, moving and nonmoving.
By the arrangement of yogamāyā, Kṛṣṇa's pastimes with mother Yaśodā were all regarded as ordinary. So here was an opportunity for Kṛṣṇa to show His mother that the whole universe is situated within Him. In His small form, Kṛṣṇa was kind enough to show His mother the virāṭ-rūpa, the universal form, so that she could enjoy seeing what kind of child she had on her lap. The rivers have been mentioned here as the daughters of the mountains (nagāṁs tad-duhitṝḥ). It is the flowing of the rivers that makes big forests possible. There are living entities everywhere, some of them moving and some of them not moving. No place is vacant. This is a special feature of God's creation.
TEXT 37
sā vīkṣya viśvaṁ sahasā
rājan sañjāta-vepathuḥ
sammīlya mṛgaśāvākṣī
netre āsīt suvismitā
SYNONYMS
sā-mother Yaśodā; vīkṣya-by seeing; viśvam-the whole universe; sahasā-suddenly within the mouth of her son; rājan-O King (Mahārāja Parīkṣit); sañjāta-vepathuḥ-whose heart was beating; sammīlya-opening; mṛgaśāva-akṣī-like the eyes of a deer cub; netre-her two eyes; āsīt-became; su-vismitā-astonished.
When mother Yaśodā saw the whole universe within the mouth of her child, her heart began to throb, and in astonishment she wanted to close her restless eyes.
Because of her pure maternal love, mother Yaśodā thought that this wonderful child playing so many tricks must have had some disease. She did not appreciate the wonders shown by her child; rather, she wanted to close her eyes. She was expecting another danger, and therefore her eyes became restless like those of a deer cub. This was all the arrangement of yogamāyā. The relationship between mother Yaśodā and Kṛṣṇa is one of pure maternal love. In that love, mother Yaśodā did not very much appreciate the display of the Supreme Personality of Godhead's opulences.
At the beginning of this chapter, two extra verses sometimes appear:
evaṁ bahūni karmāṇi
gopānāṁ śaṁ sa-yoṣitām
nandasya gehe vavṛdhe
kurvan viṣṇu-janārdanaḥ
"In this way, to chastise and kill the demons, the child Kṛṣṇa demonstrated many activities in the house of Nanda Mahārāja, and the inhabitants of Vraja enjoyed these incidents."
evaṁ sa vavṛdhe viṣṇur
nanda-gehe janārdanaḥ
kurvann aniśam ānandaṁ
gopālānāṁ sa-yoṣitām
"To increase the transcendental pleasure of the gopas and the gopīs, Kṛṣṇa, the killer of all demons, was thus raised by His father and mother, Nanda and Yaśodā."
Śrīpāda Vijayadhvaja Tīrtha also adds another verse after the third verse in this chapter:
vistareṇeha kāruṇyāt
sarva-pāpa-praṇāśanam
vaktum arhasi dharma-jña
dayālus tvam iti prabho
"Parīkṣit Mahārāja then requested Śukadeva Gosvāmī to continue speaking such narrations about the pastimes of Kṛṣṇa, so that the King could enjoy from them transcendental bliss."
Thus end the Bhaktivedanta purports of the Tenth Canto, Seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "The Killing of the Demon Tṛṇāvarta."
Chapter Eight
Lord Kṛṣṇa Shows the Universal Form Within His Mouth
The summary of the Eighth Chapter is as follows. This chapter describes the ceremony of giving a name to Kṛṣṇa. It also describes His crawling, His playing with the cows, and His eating earth and again showing the universal form to His mother.
One day, Vasudeva sent for Gargamuni, the family priest of the yadu-vaṁśa, and thus Gargamuni went to the house of Nanda Mahārāja, who received him very well and requested him to give names to Kṛṣṇa and Balarāma. Gargamuni, of course, reminded Nanda Mahārāja that Kaṁsa was looking for the son of Devakī and said that if he performed the ceremony very gorgeously, the ceremony would come to the notice of Kaṁsa, who would then suspect that Kṛṣṇa was the son of Devakī. Nanda Mahārāja therefore requested Gargamuni to perform this ceremony without anyone's knowledge, and Gargamuni did so. Because Balarāma, the son of Rohiṇī, increases the transcendental bliss of others, His name is Rāma, and because of His extraordinary strength, He is called Baladeva. He attracts the Yadus to follow His instructions, and therefore His name is Saṅkarṣaṇa. Kṛṣṇa, the son of Yaśodā, previously appeared in many other colors, such as white, red and yellow, and He had now assumed the color black. Because He was sometimes the son of Vasudeva, His name is Vāsudeva. According to His various activities and qualities, He has many other names. After thus informing Nanda Mahārāja and completing the name-giving ceremony, Gargamuni advised Nanda Mahārāja to protect his son very carefully and then departed.
Śukadeva Gosvāmī next described how the two children crawled, walked on Their small legs, played with the cows and calves, stole butter and other milk products and broke the butter pots. In this way, he described many naughty activities of Kṛṣṇa and Balarāma. The most wonderful of these occurred when Kṛṣṇa's playmates complained to mother Yaśodā that Kṛṣṇa was eating earth. Mother Yaśodā wanted to open Kṛṣṇa's mouth to see the evidence so that she could chastise Him. Sometimes she assumed the position of a chastising mother, and at the next moment she was overwhelmed with maternal love. After describing all this to Mahārāja Parīkṣit, Śukadeva Gosvāmī, at Mahārāja Parīkṣit's request, praised the fortune of mother Yaśodā and Nanda. Nanda and Yaśodā were formerly Droṇa and Dharā, and by the order of Brahmā they came to this earth and had the Supreme Personality of Godhead as their son.
TEXT 1
śrī-śuka uvāca
gargaḥ purohito rājan
yadūnāṁ sumahā-tapāḥ
vrajaṁ jagāma nandasya
vasudeva-pracoditaḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; gargaḥ-Gargamuni; purohitaḥ-the priest; rājan-O King Parīkṣit; yadūnām-of the Yadu dynasty; su-mahā-tapāḥ-highly elevated in austerity and penance; vrajam-to the village known as Vrajabhūmi; jagāma-went; nandasya-of Mahārāja Nanda; vasudeva-pracoditaḥ-being inspired by Vasudeva.
Śukadeva Gosvāmī said: O Mahārāja Parīkṣit, the priest of the Yadu dynasty, namely Gargamuni, who was highly elevated in austerity and penance, was then inspired by Vasudeva to go see Nanda Mahārāja at his home.
TEXT 2
taṁ dṛṣṭvā parama-prītaḥ
pratyutthāya kṛtāñjaliḥ
ānarcādhokṣaja-dhiyā
praṇipāta-puraḥsaram
SYNONYMS
tam-him (Gargamuni); dṛṣṭvā-after seeing; parama-prītaḥ-Nanda Mahārāja was very much pleased; pratyutthāya-standing up to receive him; kṛta-añjaliḥ-with folded hands; ānarca-worshiped; adhokṣaja-dhiyā-although Gargamuni was visible to the senses, Nanda Mahārāja maintained a very high respect for him; praṇipāta-puraḥsaram-Nanda Mahārāja fell down before him and offered obeisances.
When Nanda Mahārāja saw Gargamuni present at his home, Nanda was so pleased that he stood up to receive him with folded hands. Although seeing Gargamuni with his eyes, Nanda Mahārāja could appreciate that Gargamuni was adhokṣaja; that is, he was not an ordinary person seen by material senses.
TEXT 3
sūpaviṣṭaṁ kṛtātithyaṁ
girā sūnṛtayā munim
nandayitvābravīd brahman
pūrṇasya karavāma kim
SYNONYMS
su-upaviṣṭam-when Gargamuni was seated very comfortably; kṛta-ātithyam-and he had been properly received as a guest; girā-by words; sūnṛtayā-very sweet; munim-Gargamuni; nandayitvā-pleasing him in this way; abravīt-said; brahman-O brāhmaṇa; pūrṇasya-of one who is full in everything; karavāma kim-what can I do for you (kindly order me).
When Gargamuni had been properly received as a guest and was very comfortably seated, Nanda Mahārāja submitted with gentle and submissive words: Dear sir, because you are a devotee, you are full in everything. Yet my duty is to serve you. Kindly order me. What can I do for you?
TEXT 4
mahad-vicalanaṁ nṝṇāṁ
gṛhiṇāṁ dīna-cetasām
niḥśreyasāya bhagavan
kalpate nānyathā kvacit
SYNONYMS
mahat-vicalanam-the movement of great personalities; nṝṇām-in the houses of ordinary persons; gṛhiṇām-especially householders; dīna-cetasām-who are very simple-minded, being engaged in family maintenance and nothing more; niḥśreyasāya-a great personality has no reason to go to the gṛhastha but to benefit him; bhagavan-O most powerful devotee; kalpate-is to be taken that way; na anyathā-not for any other purpose; kvacit-at any time.
O my lord, O great devotee, persons like you move from one place to another not for their own interests but for the sake of poor-hearted gṛhasthas [householders]. Otherwise they have no interest in going from one place to another.
As factually stated by Nanda Mahārāja, Gargamuni, being a devotee, had no needs. Similarly, when Kṛṣṇa comes He has no needs, for He is pūrṇa, ātmārāma. Nonetheless, He descends to this material world to protect the devotees and vanquish miscreants (paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]). This is the mission of the Supreme Personality of Godhead, and devotees also have the same mission. One who executes this mission of para-upakāra, performing welfare activities for people in general, is recognized by Kṛṣṇa, the Supreme Personality of Godhead, as being very, very dear to Him (na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ [Bg. 18.69]). Similarly, Caitanya Mahāprabhu has advised this para-upakāra, and He has especially advised the inhabitants of India:
bhārata-bhūmite haila manuṣya-janma yāra
janma sārthaka kari' kara para-upakāra
"One who has taken his birth as a human being in the land of India [Bhārata-varṣa] should make his life successful and work for the benefit of all other people." (Cc. Ādi 9.41) On the whole, the duty of a pure Vaiṣṇava devotee is to act for the welfare of others.
Nanda Mahārāja could understand that Gargamuni had come for this purpose and that his own duty now was to act according to Gargamuni's advice. Thus he said, "Please tell me what is my duty." This should be the attitude of everyone, especially the householder. The varṇāśrama society is organized into eight divisions: brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacarya, gṛhastha, vānaprastha and sannyāsa. Nanda Mahārāja represented himself as gṛhiṇām, a householder. A brahmacārī factually has no needs, but gṛhī, householders, are engaged in sense gratification. As stated in Bhagavad-gītā (2.44), bhogaiśvarya-prasaktānāṁ tayāpahṛta-cetasām. Everyone has come to this material world for sense gratification, and the position of those who are too attached to sense gratification and who therefore accept the gṛhastha-āśrama is very precarious. Since everyone in this material world is searching for sense gratification, gṛhasthas are required to be trained as mahat, great mahātmās. Therefore Nanda Mahārāja specifically used the word mahad-vicalanam. Gargamuni had no interest to serve by going to Nanda Mahārāja, but Nanda Mahārāja, as a gṛhastha, was always perfectly ready to receive instructions from a mahātmā to gain the real benefit in life. Thus he was ready to execute Gargamuni's order.
TEXT 5
jyotiṣām ayanaṁ sākṣād
yat taj jñānam atīndriyam
praṇītaṁ bhavatā yena
pumān veda parāvaram
SYNONYMS
jyotiṣām-knowledge of astrology (along with other aspects of culture in human society, and specifically in civilized society, there must be knowledge of astrology); ayanam-the movements of the stars and planets in relationship to human society; sākṣāt-directly; yat tat jñānam-such knowledge; ati-indriyam-which an ordinary person cannot understand because it is beyond his vision; praṇītam bhavatā-you have prepared a perfect book of knowledge; yena-by which; pumān-any person; veda-can understand; para-avaram-the cause and effect of destiny.
O great saintly person, you have compiled the astrological knowledge by which one can understand past and present unseen things. By the strength of this knowledge, any human being can understand what he has done in his past life and how it affects his present life. This is known to you.
The word "destiny" is now defined. Unintelligent persons who do not understand the meaning of life are just like animals. Animals do not know the past, present and future of life, nor are they able to understand it. But a human being can understand this, if he is sober. Therefore, as stated in Bhagavad-gītā (2.13), dhīras tatra na muhyati: a sober person is not bewildered. The simple truth is that although life is eternal, in this material world one changes from one body to another. Foolish people, especially in this age, do not understand this simple truth. Kṛṣṇa says:
dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati
"As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change." (Bg. 2.13) Kṛṣṇa, the greatest authority, says that the body will change. And as soon as the body changes, one's whole program of work changes also. Today I am a human being or a great personality, but with a little deviation from nature's law, I shall have to accept a different type of body. Today I am a human being, but tomorrow I may become a dog, and then whatever activities I have performed in this life will be a failure. This simple truth is now rarely understood, but one who is a dhīra can understand this. Those in this material world for material enjoyment should know that because their present position will cease to exist, they must be careful in how they act. This is also stated by Ṛṣabhadeva. Na sādhu manye yata ātmano 'yam asann api kleśada āsa dehaḥ (Bhāg. 5.5.4). Although this body is temporary, as long as we have to live in this body we must suffer. Whether one has a short life or a long life, one must suffer the threefold miseries of material life. Therefore any gentleman, dhīra, must be interested in jyotiṣa, astrology.
Nanda Mahārāja was trying to take advantage of the opportunity afforded by Gargamuni's presence, for Gargamuni was a great authority in this knowledge of astrology, by which one can see the unseen events of past, present and future. It is the duty of a father to understand the astrological position of his children and do what is needed for their happiness. Now, taking advantage of the opportunity afforded by the presence of Gargamuni, Nanda Mahārāja suggested that Gargamuni prepare a horoscope for Nanda's two sons, Kṛṣṇa and Balarāma.
TEXT 6
tvaṁ hi brahma-vidāṁ śreṣṭhaḥ
saṁskārān kartum arhasi
bālayor anayor nṝṇāṁ
janmanā brāhmaṇo guruḥ
SYNONYMS
tvam-Your Holiness; hi-indeed; brahma-vidām-of all brāhmaṇas, or persons who understand what is Brahman (brahma jānātīti brāhmaṇaḥ); śreṣṭhaḥ-you are the best; saṁskārān-ceremonies performed for reformation (because by these reformatory activities one takes one's second birth: saṁskārād bhaved dvijaḥ); kartum arhasi-because you have kindly come here, kindly execute; bālayoḥ-of these two sons (Kṛṣṇa and Balarāma); anayoḥ-of both of Them; nṝṇām-not only of Them, but of all human society; janmanā-as soon as he takes birth; brāhmaṇaḥ-immediately the brāhmaṇa becomes; guruḥ-the guide.*
My lord, you are the best of the brāhmaṇas, especially because you are fully aware of the jyotiḥ-śāstra, the astrological science. Therefore you are naturally the spiritual master of every human being. This being so, since you have kindly come to my house, kindly execute the reformatory activities for my two sons.
The Supreme Personality of Godhead, Kṛṣṇa, says in Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: the four varṇas-brāhmaṇa, kṣatriya, vaiśya and śūdra-must be present in society. The brāhmaṇas are required for the guidance of the whole society. If there is no such institution as varṇāśrama-dharma and if human society has no such guide as the brāhmaṇa, human society will be hellish. In Kali-yuga, especially at the present moment, there is no such thing as a real brāhmaṇa, and therefore society is in a chaotic condition. Formerly there were qualified brāhmaṇas, but at present, although there are certainly persons who think themselves brāhmaṇas, they actually have no ability to guide society. The Kṛṣṇa consciousness movement is therefore very much eager to reintroduce the varṇāśrama system into human society so that those who are bewildered or less intelligent will be able to take guidance from qualified brāhmaṇas.
Brāhmaṇa means Vaiṣṇava. After one becomes a brāhmaṇa, the next stage of development in human society is to become a Vaiṣṇava. People in general must be guided to the destination or goal of life, and therefore they must understand Viṣṇu, the Supreme Personality of Godhead. The whole system of Vedic knowledge is based on this principle, but people have lost the clue (na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]), and they are simply pursuing sense gratification, with the risk of gliding down to a lower grade of life (mṛtyu-saṁsāra-vartmani). It doesn't matter whether one is born a brāhmaṇa or not. No one is born a brāhmaṇa; everyone is born a śūdra. But by the guidance of a brāhmaṇa and by saṁskāra, one can become dvija, twice-born, and then gradually become a brāhmaṇa. Brāhmaṇism is not a system meant to create a monopoly for a particular class of men. Everyone should be educated so as to become a brāhmaṇa. At least there must be an opportunity to allow everyone to attain the destination of life. Regardless of whether one is born in a brāhmaṇa family, a kṣatriya family or a śūdra family, one may be guided by a proper brāhmaṇa and be promoted to the highest platform of being a Vaiṣṇava. Thus the Kṛṣṇa consciousness movement affords an opportunity to develop the right destiny for human society. Nanda Mahārāja took advantage of the opportunity of Gargamuni's presence by requesting him to perform the necessary reformatory activities for his sons to guide Them toward the destination of life.
TEXT 7
śrī-garga uvāca
yadūnām aham ācāryaḥ
khyātaś ca bhuvi sarvadā
sutaṁ mayā saṁskṛtaṁ te
manyate devakī-sutam
SYNONYMS
śrī-gargaḥ uvāca-Gargamuni said; yadūnām-of the Yadu dynasty; aham-I am; ācāryaḥ-the priestly guide, or purohita; khyātaḥ ca-this is already known; bhuvi-everywhere; sarvadā-always; sutam-the son; mayā-by me; saṁskṛtam-having undergone the purificatory process; te-of you; manyate-would be considered; devakī-sutam-the son of Devakī.
Gargamuni said: My dear Nanda Mahārāja, I am the priestly guide of the Yadu dynasty. This is known everywhere. Therefore, if I perform the purificatory process for your sons, Kaṁsa will consider Them the sons of Devakī.
Gargamuni indirectly disclosed that Kṛṣṇa was the son of Devakī, not of Yaśodā. Since Kaṁsa was already searching for Kṛṣṇa, if the purificatory process were undertaken by Gargamuni, Kaṁsa might be informed, and that would create a catastrophe. It may be argued that although Gargamuni was the priest of the Yadu dynasty, Nanda Mahārāja also belonged to that dynasty. Nanda Mahārāja, however, was not acting as a kṣatriya. Therefore Gargamuni said, "If I act as your priest, this will confirm that Kṛṣṇa is the son of Devakī."
TEXTS 8–9
kaṁsaḥ pāpa-matiḥ sakhyaṁ
tava cānakadundubheḥ
devakyā aṣṭamo garbho
na strī bhavitum arhati
iti sañcintayañ chrutvā
devakyā dārikā-vacaḥ
api hantā gatāśaṅkas
tarhi tan no 'nayo bhavet
SYNONYMS
kaṁsaḥ-King Kaṁsa; pāpa-matiḥ-very, very sinful, having a polluted mind; sakhyam-friendship; tava-your; ca-also; ānaka-dundubheḥ-of Vasudeva; devakyāḥ-of Devakī; aṣṭamaḥ garbhaḥ-the eighth pregnancy; na-not; strī-a woman; bhavitum arhati-is possible to be; iti-in this way; sañcintayan-considering; śrutvā-and hearing (this news); devakyāḥ-of Devakī; dārikā-vacaḥ-the message from the daughter; api-although there was; hantā gata-āśaṅkaḥ-there is a possibility that Kaṁsa would take steps to kill this child; tarhi-therefore; tat-that incident; naḥ-for us; anayaḥ bhavet-may not be very good.
Kaṁsa is both a great diplomat and a very sinful man. Therefore, having heard from Yogamāyā, the daughter of Devakī, that the child who will kill him has already been born somewhere else, having heard that the eighth pregnancy of Devakī could not bring forth a female child, and having understood your friendship with Vasudeva, Kaṁsa, upon hearing that the purificatory process has been performed by me, the priest of the Yadu dynasty, may certainly consider all these points and suspect that Kṛṣṇa is the son of Devakī and Vasudeva. Then he might take steps to kill Kṛṣṇa. That would be a catastrophe.
Kaṁsa knew very well that Yogamāyā was, after all, the maidservant of Kṛṣṇa and Viṣṇu and that although Yogamāyā had appeared as the daughter of Devakī, she might have been forbidden to disclose this fact. Actually this was what had happened. Gargamuni argued very soberly that his taking part in performing the reformatory process for Kṛṣṇa would give rise to many doubts, so that Kaṁsa might take very severe steps to kill the child. Kaṁsa had already sent many demons to attempt to kill this child, but none of them had survived. If Gargamuni were to perform the purificatory process, Kaṁsa's suspicions would be fully confirmed, and he would take very severe steps. Gargamuni gave this warning to Nanda Mahārāja.
TEXT 10
śrī-nanda uvāca
alakṣito 'smin rahasi
māmakair api go-vraje
kuru dvijāti-saṁskāraṁ
svasti-vācana-pūrvakam
SYNONYMS
śrī-nandaḥ uvāca-Nanda Mahārāja said (to Gargamuni); alakṣitaḥ-without Kaṁsa's knowledge; asmin-in this cow shed; rahasi-in a very solitary place; māmakaiḥ-even by my relatives; api-a still more secluded place; go-vraje-in the cow shed; kuru-just execute; dvijāti-saṁskāram-the purificatory process of second birth (saṁskārād bhaved dvijaḥ); svasti-vācana-pūrvakam-by chanting the Vedic hymns to perform the purificatory process.
Nanda Mahārāja said: My dear great sage, if you think that your performing this process of purification will make Kaṁsa suspicious, then secretly chant the Vedic hymns and perform the purifying process of second birth here in the cow shed of my house, without the knowledge of anyone else, even my relatives, for this process of purification is essential.
Nanda Mahārāja did not like the idea of avoiding the purificatory process. Despite the many obstacles, he wanted to take advantage of Gargamuni's presence and do what was needed. The purificatory process is essential specifically for brāhmaṇas, kṣatriyas and vaiśyas. Therefore, since Nanda Mahārāja presented himself as a vaiśya, this process of purification was essential. Formerly, such institutional activities were compulsory. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (Bg. 4.13). Without these activities of purification, the society would be considered a society of animals. To take advantage of Gargamuni's presence, Nanda Mahārāja wanted to perform the nāma-karaṇa ceremonies, even secretly, without any gorgeous arrangements. Therefore, the opportunity for purification should be regarded as the essential duty of human society. In Kali-yuga, however, people have forgotten the essence. Mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ (Bhāg. 1.1.10). In this age, people are all bad and unfortunate, and they do not accept Vedic instructions to make their life successful. Nanda Mahārāja, however, did not want to neglect anything. To keep intact a happy society advanced in spiritual knowledge, he took full advantage of Gargamuni's presence to do what was necessary. How degraded society has become within five thousand years. Mandāḥ sumanda-matayo manda-bhāgyāḥ. The human life is obtained after many, many millions of births, and it is intended for purification. Previously, a father was eager to give all kinds of help to elevate his children, but at present, because of being misguided, people are prepared even to kill to avoid the responsibility of raising children.
TEXT 11
śrī-śuka uvāca
evaṁ samprārthito vipraḥ
sva-cikīrṣitam eva tat
cakāra nāma-karaṇaṁ
gūḍho rahasi bālayoḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-in this way; samprārthitaḥ-being eagerly requested; vipraḥ-the brāhmaṇa Gargamuni; sva-cikīrṣitam eva-which he already desired to do and for which he had gone there; tat-that; cakāra-performed; nāma-karaṇam-the name-giving ceremony; gūḍhaḥ-confidentially; rahasi-in a secluded place; bālayoḥ-of the two boys (Kṛṣṇa and Balarāma).
Śukadeva Gosvāmī continued: Having thus been especially requested by Nanda Mahārāja to do that which he already desired to do, Gargamuni performed the name-giving ceremony for Kṛṣṇa and Balarāma in a solitary place.
TEXT 12
śrī-garga uvāca
ayaṁ hi rohiṇī-putro
ramayan suhṛdo guṇaiḥ
ākhyāsyate rāma iti
balādhikyād balaṁ viduḥ
yadūnām apṛthag-bhāvāt
saṅkarṣaṇam uśanty api
SYNONYMS
śrī-gargaḥ uvāca-Gargamuni said; ayam-this; hi-indeed; rohiṇī-putraḥ-the son of Rohiṇī; ramayan-pleasing; suhṛdaḥ-all His friends and relatives; guṇaiḥ-by transcendental qualities; ākhyāsyate-will be called; rāmaḥ-by the name Rāma, the supreme enjoyer; iti-in this way; bala-ādhikyāt-because of extraordinary strength; balam viduḥ-will be known as Balarāma; yadūnām-of the Yadu dynasty; apṛthak-bhāvāt-because of not being separated from you; saṅkarṣaṇam-by the name Saṅkarṣaṇa, or uniting two families; uśanti-attracts; api-also.
Gargamuni said: This child, the son of Rohiṇī, will give all happiness to His relatives and friends by His transcendental qualities. Therefore He will be known as Rāma. And because He will manifest extraordinary bodily strength, He will also be known as Bala. Moreover, because He unites two families-Vasudeva's family and the family of Nanda Mahārāja-He will be known as Saṅkarṣaṇa.
Baladeva was actually the son of Devakī, but He was transferred from Devakī's womb to that of Rohiṇī. This fact was not disclosed. According to a statement in the Hari-vaṁśa:
pratyuvāca tato rāmaḥ
sarvāṁs tān abhitaḥ sthitān
yādaveṣv api sarveṣu
bhavanto mama vallabhāḥ
Gargamuni did disclose to Nanda Mahārāja that Balarāma would be known as Saṅkarṣaṇa because of uniting two families-the yadu-vaṁśa and the vaṁśa of Nanda Mahārāja-one of which was known as kṣatriya and the other as vaiśya. Both families had the same original forefather, the only difference being that Nanda Mahārāja was born of a vaiśya wife whereas Vasudeva was born of a kṣatriya wife. Later, Nanda Mahārāja married a vaiśya wife, and Vasudeva married a kṣatriya wife. So although the families of Nanda Mahārāja and Vasudeva both came from the same father, they were divided as kṣatriya and vaiśya. Now Baladeva united them, and therefore He was known as Saṅkarṣaṇa.
TEXT 13
āsan varṇās trayo hy asya
gṛhṇato 'nuyugaṁ tanūḥ
śuklo raktas tathā pīta
idānīṁ kṛṣṇatāṁ gataḥ
SYNONYMS
āsan-were assumed; varṇāḥ trayaḥ-three colors; hi-indeed; asya-of your son Kṛṣṇa; gṛhṇataḥ-accepting; anuyugam tanūḥ-transcendental bodies according to the different yugas; śuklaḥ-sometimes white; raktaḥ-sometimes red; tathā-as well as; pītaḥ-sometimes yellow; idānīm kṛṣṇatām gataḥ-at the present moment He has assumed a blackish color.
Your son Kṛṣṇa appears as an incarnation in every millennium. In the past, He assumed three different colors-white, red and yellow-and now He has appeared in a blackish color. [In another Dvāpara-yuga, He appeared (as Lord Rāmacandra) in the color of śuka, a parrot. All such incarnations have now assembled in Kṛṣṇa.]
Partially explaining the position of Lord Kṛṣṇa and partially covering the facts, Gargamuni indicated, "Your son is a great personality, and He can change the color of His body in different ages." The word gṛhṇataḥ indicates that Kṛṣṇa is free to make His choice. In other words, He is the Supreme Personality of Godhead and may therefore do whatever He desires. In Vedic literature the different colors assumed by the Personality of Godhead in different millenniums are stated, and therefore when Gargamuni said, "Your son has assumed these colors," he indirectly said, "He is the Supreme Personality of Godhead." Because of Kaṁsa's atrocities, Gargamuni tried to avoid disclosing this fact, but he indirectly informed Nanda Mahārāja that Kṛṣṇa, his son, was the Supreme Personality of Godhead.
It may be noted that Śrīla Jīva Gosvāmī, in his book Krama-sandarbha, has enunciated the purport of this verse. In every millennium, Kṛṣṇa appears in a different form, either as white, red or yellow, but this time He personally appeared in His original, blackish form and, as predicted by Gargamuni, exhibited the power of Nārāyaṇa. Because in this form the Supreme Personality of Godhead exhibits Himself fully, His name is Śrī Kṛṣṇa, the all-attractive.
Factually, Kṛṣṇa is the source of all avatāras, and therefore all the different features of the different avatāras are present in Kṛṣṇa. When Kṛṣṇa incarnates, all the features of other incarnations are already present within Him. Other incarnations are partial representations of Kṛṣṇa, who is the full-fledged incarnation of the Supreme Being. It is to be understood that the Supreme Being, whether appearing as śukla, rakta or pīta (white, red or yellow), is the same person. When He appears in different incarnations, He appears in different colors, just like the sunshine, which contains seven colors. Sometimes the colors of sunshine are represented separately; otherwise the sunshine is observed mainly as bright light. The different avatāras, such as the manvantara-avatāras, līlā-avatāras and daśa-avatāras, are all included in the kṛṣṇa-avatāra. When Kṛṣṇa appears, all the avatāras appear with Him. As described in Śrīmad-Bhāgavatam (1.3.26):
avatārā hy asaṅkhyeyā
hareḥ sattva-nidher dvijāḥ
yathāvidāsinaḥ kulyāḥ
sarasaḥ syuḥ sahasraśaḥ
The avatāras incessantly appear, like incessantly flowing water. No one can count how many waves there are in flowing water, and similarly there is no limitation of the avatāras. And Kṛṣṇa is the full representation of all avatāras because He is the source of all avatāras. Kṛṣṇa is aṁśī, whereas others are aṁśa, part of Kṛṣṇa. All living entities, including us, are aṁśas (mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ [Bg. 15.7]). These aṁśas are of different magnitude. Human beings (who are minute aṁśas) and the demigods, viṣṇu-tattva and all other living beings are all part of the Supreme. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). Kṛṣṇa is the full representation of all living entities, and when Kṛṣṇa is present, all avatāras are included in Him.
The Eleventh Canto of Śrīmad-Bhāgavatam describes the incarnations for each yuga in chronological order. The Bhāgavatam says, kṛte śuklaś catur-bāhuḥ, tretāyāṁ rakta-varṇo'sau, dvāpare bhagavān śyāmaḥ and kṛṣṇa-varṇaṁ tviṣākṛṣṇam [SB 11.5.32]. We actually see that in Kali-yuga, Bhagavān has appeared in pīta-varṇa, or a yellow color, as Gaurasundara, although the Bhāgavatam speaks of kṛṣṇa-varṇam. To adjust all these statements, one should understand that although in some yugas some of the colors are prominent, in every yuga, whenever Kṛṣṇa appears, all the colors are present. Kṛṣṇa-varṇaṁ tviṣākṛṣṇam: although Caitanya Mahāprabhu appears without kṛṣṇa, or a blackish color, He is understood to be Kṛṣṇa Himself. Idānīṁ kṛṣṇatāṁ gataḥ. The same original Kṛṣṇa who appears in different varṇas has now appeared. The word āsan indicates that He is always present. Whenever the Supreme Personality of Godhead appears in His full feature, He is understood to be kṛṣṇa-varṇam, although He appears in different colors. Prahlāda Mahārāja states that Caitanya Mahāprabhu is channa; that is, although He is Kṛṣṇa, He is covered by a yellow color. Thus the Gauḍīya Vaiṣṇavas accept the conclusion that although Caitanya Mahāprabhu appeared in pīta color, He is Kṛṣṇa.
kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ
sāṅgopāṅgāstra-pārṣadam
yajñaiḥ saṅkīrtana-prāyair
yajanti hi sumedhasaḥ
(Bhāg. 11.5.32)
TEXT 14
prāg ayaṁ vasudevasya
kvacij jātas tavātmajaḥ
vāsudeva iti śrīmān
abhijñāḥ sampracakṣate
SYNONYMS
prāk-before; ayam-this child; vasudevasya-of Vasudeva; kvacit-sometimes; jātaḥ-was born; tava-your; ātmajaḥ-Kṛṣṇa, who has taken birth as your child; vāsudevaḥ-therefore He may be given the name Vāsudeva; iti-thus; śrīmān-very beautiful; abhijñāḥ-those who are learned; sampracakṣate-also say that Kṛṣṇa is Vāsudeva.
For many reasons, this beautiful son of yours sometimes appeared previously as the son of Vasudeva. Therefore, those who are learned sometimes call this child Vāsudeva.
Gargamuni indirectly disclosed, "This child was originally born as the son of Vasudeva, although He is acting as your child. Generally He is your child, but sometimes He is the son of Vasudeva."
TEXT 15
bahūni santi nāmāni
rūpāṇi ca sutasya te
guṇa-karmānurūpāṇi
tāny ahaṁ veda no janāḥ
SYNONYMS
bahūni-various; santi-there are; nāmāni-names; rūpāṇi-forms; ca-also; sutasya-of the son; te-your; guṇa-karma-anu-rūpāṇi-according to His attributes and activities; tāni-them; aham-I; veda-know; no janāḥ-not ordinary persons.
For this son of yours there are many forms and names according to His transcendental qualities and activities. These are known to me, but people in general do not understand them.
Bahūni: the Lord has many names. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca. As stated in the Brahma-saṁhitā (5.33), the Lord is one, but He has many forms and many names. It was not that because Gargamuni gave the child the name Kṛṣṇa, that was His only name. He has other names, such as Bhaktavatsala, Giridhārī, Govinda and Gopāla. If we analyze the nirukti, or semantic derivation, of the word "Kṛṣṇa," we find that na signifies that He stops the repetition of birth and death, and kṛṣ means sattārtha, or "existence." (Kṛṣṇa is the whole of existence.) Also, kṛṣ means "attraction," and na means ānanda, or "bliss." Kṛṣṇa is known as Mukunda because He wants to give everyone spiritual, eternal, blissful life. Unfortunately, because of the living entity's little independence, the living entity wants to "deprogram" the program of Kṛṣṇa. This is the material disease. Nonetheless, because Kṛṣṇa wants to give transcendental bliss to the living entities, He appears in various forms. Therefore He is called Kṛṣṇa. Because Gargamuni was an astrologer, he knew what others did not know. Yet Kṛṣṇa has so many names that even Gargamuni did not know them all. It is to be concluded that Kṛṣṇa, according to His transcendental activities, has many names and many forms.
TEXT 16
eṣa vaḥ śreya ādhāsyad
gopa-gokula-nandanaḥ
anena sarva-durgāṇi
yūyam añjas tariṣyatha
SYNONYMS
eṣaḥ-this child; vaḥ-for all of you people; śreyaḥ-the most auspicious; ādhāsyat-will act all-auspiciously; gopa-gokula-nandanaḥ-just like a cowherd boy, born in a family of cowherd men as the son of the estate of Gokula; anena-by Him; sarva-durgāṇi-all kinds of miserable conditions; yūyam-all of you; añjaḥ-easily; tariṣyatha-will overcome.
To increase the transcendental bliss of the cowherd men of Gokula, this child will always act auspiciously for you. And by His grace only, you will surpass all difficulties.
For the cowherd men and the cows, Kṛṣṇa is the supreme friend. Therefore He is worshiped by the prayer namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca. His pastimes in Gokula, His dhāma, are always favorable to the brāhmaṇas and the cows. His first business is to give all comfort to the cows and the brāhmaṇas. In fact, comfort for the brāhmaṇas is secondary, and comfort for the cows is His first concern. Because of His presence, all people would overcome all difficulties and always be situated in transcendental bliss.
TEXT 17
purānena vraja-pate
sādhavo dasyu-pīḍitāḥ
arājake rakṣyamāṇā
jigyur dasyūn samedhitāḥ
SYNONYMS
purā-formerly; anena-by Kṛṣṇa; vraja-pate-O King of Vraja; sādhavaḥ-those who were honest; dasyu-pīḍitāḥ-being disturbed by rogues and thieves; arājake-when there was an irregular government; rakṣyamāṇāḥ-were protected; jigyuḥ-conquered; dasyūn-the rogues and thieves; samedhitāḥ-flourished.
O Nanda Mahārāja, as recorded in history, when there was an irregular, incapable government, Indra having been dethroned, and people were being harassed and disturbed by thieves, this child appeared in order to protect the people and enable them to flourish, and He curbed the rogues and thieves.
Indra is the king of the universe. Demons, thieves and rogues always disturb Indra (indrāri-vyākulaṁ lokam), but when indrāris, the enemies of Indra, become prominent, Kṛṣṇa appears. Kṛṣṇas tu bhagavān svayaṁ/ indrāri-vyākulaṁ lokaṁ mṛḍayanti yuge yuge (Bhāg. 1.3.28).
TEXT 18
ya etasmin mahā-bhāgāḥ
prītiṁ kurvanti mānavāḥ
nārayo 'bhibhavanty etān
viṣṇu-pakṣān ivāsurāḥ
SYNONYMS
ye-those persons who; etasmin-unto this child; mahā-bhāgāḥ-very fortunate; prītim-affection; kurvanti-execute; mānavāḥ-such persons; na-not; arayaḥ-the enemies; abhibhavanti-do overcome; etān-those who are attached to Kṛṣṇa; viṣṇu-pakṣān-the demigods, who always have Lord Viṣṇu on their side; iva-like; asurāḥ-the demons.
Demons [asuras] cannot harm the demigods, who always have Lord Viṣṇu on their side. Similarly, any person or group attached to Kṛṣṇa is extremely fortunate. Because such persons are very much affectionate toward Kṛṣṇa, they cannot be defeated by demons like the associates of Kaṁsa [or by the internal enemies, the senses].
TEXT 19
tasmān nandātmajo 'yaṁ te
nārāyaṇa-samo guṇaiḥ
śriyā kīrtyānubhāvena
gopāyasva samāhitaḥ
SYNONYMS
tasmāt-therefore; nanda-O Nanda Mahārāja; ātmajaḥ-your son; ayam-this; te-of you; nārāyaṇa-samaḥ-is as good as Nārāyaṇa (Nārāyaṇa Himself showing transcendental qualities); guṇaiḥ-by qualities; śriyā-by opulence; kīrtyā-especially by His name and fame; anubhāvena-and by His influence; gopāyasva-just raise this child; samāhitaḥ-with great attention and precaution.
In conclusion, therefore, O Nanda Mahārāja, this child of yours is as good as Nārāyaṇa. In His transcendental qualities, opulence, name, fame and influence, He is exactly like Nārāyaṇa. You should all raise this child very carefully and cautiously.
In this verse, the word nārāyaṇa-samaḥ is significant. Nārāyaṇa has no equal. He is asamaurdhva: no one is equal to Him, and no one is greater than He is. As stated in śāstra:
yas tu nārāyaṇaṁ devaṁ
brahma-rudrādi-daivataiḥ
samatvenaiva vīkṣeta
sa pāṣaṇḍī bhaved dhruvam
One who equates Nārāyaṇa even with great exalted demigods like Lord Śiva or Lord Brahmā is a pāṣaṇḍī, an agnostic. No one can equal Nārāyaṇa. Nonetheless, Gargamuni used the word sama, meaning "equal," because he wanted to treat Kṛṣṇa as the Supreme Personality of Godhead who had become Nanda Mahārāja's son. Gargamuni wanted to impress upon the mind of Nanda Mahārāja, "Your worshipable Deity, Nārāyaṇa, is so pleased with you that He has sent you a son almost equal to Him in qualifications. Therefore you may designate your son with a similar name, such as Mukunda or Madhusūdana. But you must always remember that whenever you want to do something very good, there will be many hindrances. Therefore you should raise and protect this child with great care. If you can protect this child very cautiously, as Nārāyaṇa always protects you, the child will be as good as Nārāyaṇa." Gargamuni also indicated that although the child was exaltedly qualified like Nārāyaṇa, He would enjoy more than Nārāyaṇa as rāsa-vihārī, the central enjoyer of the rāsa dance. As stated in the Brahma-saṁhitā, lakṣmī-sahasra-śata-sambhrama-sevyamānam: [Bs. 5.29] He would be served by many gopīs, who would all be as good as the goddess of fortune.
TEXT 20
śrī-śuka uvāca
ity ātmānaṁ samādiśya
garge ca sva-gṛhaṁ gate
nandaḥ pramudito mene
ātmānaṁ pūrṇam āśiṣām
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; ātmānam-about the Absolute Truth, the Supreme Soul; samādiśya-after fully instructing; garge-when Gargamuni; ca-also; sva-gṛham-to his own abode; gate-had departed; nandaḥ-Mahārāja Nanda; pramuditaḥ-became extremely pleased; mene-considered; ātmānam-his own self; pūrṇam āśiṣām-full of all good fortune.
Śrīla Śukadeva Gosvāmī continued: After Gargamuni, having instructed Nanda Mahārāja about Kṛṣṇa, departed for his own home, Nanda Mahārāja was very pleased and considered himself full of all good fortune.
Kṛṣṇa is the Supersoul, and Nanda Mahārāja is the individual soul. By the instructions of Gargamuni, both of them were blessed. Nanda Mahārāja was thinking of Kṛṣṇa's safety from the hands of demons like Pūtanā and Śakaṭāsura, and because he possessed such a son, he thought of himself as most fortunate.
TEXT 21
kālena vrajatālpena
gokule rāma-keśavau
jānubhyāṁ saha pāṇibhyāṁ
riṅgamāṇau vijahratuḥ
SYNONYMS
kālena-of time; vrajatā-passing; alpena-a very small duration; gokule-in Gokula, Vraja-dhāma; rāma-keśavau-both Balarāma and Kṛṣṇa; jānubhyām-by the strength of Their knees; saha pāṇibhyām-resting on Their hands; riṅgamāṇau-crawling; vijahratuḥ-enjoyed childhood play.
After a short time passed, both brothers, Rāma and Kṛṣṇa, began to crawl on the ground of Vraja with the strength of Their hands and knees and thus enjoy Their childhood play.
One brāhmaṇa devotee says:
śrutim apare smṛtim itare bhāratam anye bhajantu bhava-bhītāḥ
aham iha nandaṁ vande yasyālinde paraṁ brahma
"Let others, fearing material existence, worship the Vedas, the Vedic supplementary purāṇas and the Mahābhārata, but I shall worship Nanda Mahārāja, in whose courtyard the Supreme Brahman is crawling." For a highly exalted devotee, kaivalya, merging into the existence of the Supreme, appears no better than hell (narakāyate). But here one can simply think of the crawling of Kṛṣṇa and Balarāma in the courtyard of Nanda Mahārāja and always merge in transcendental happiness. As long as one is absorbed in thoughts of kṛṣṇa-līlā, especially Kṛṣṇa's childhood pastimes, as Parīkṣit Mahārāja desired to be, one is always merged in actual kaivalya. Therefore Vyāsadeva compiled Śrīmad-Bhāgavatam. Lokasyājānato vidvāṁś cakre sātvata-saṁhitām (Bhāg. 1.7.6). Vyāsadeva compiled Śrīmad-Bhāgavatam, under the instruction of Nārada, so that anyone can take advantage of this literature, think of Kṛṣṇa's pastimes and always be liberated.
śrutim apare smṛtim itare bhāratam anye bhajantu bhava-bhītāḥ
aham iha nandaṁ vande yasyālinde paraṁ brahma
TEXT 22
tāv aṅghri-yugmam anukṛṣya sarīsṛpantau
ghoṣa-praghoṣa-ruciraṁ vraja-kardameṣu
tan-nāda-hṛṣṭa-manasāv anusṛtya lokaṁ
mugdha-prabhītavad upeyatur anti mātroḥ
SYNONYMS
tau-Kṛṣṇa and Balarāma; aṅghri-yugmam anukṛṣya-dragging Their legs; sarīsṛpantau-crawling like snakes; ghoṣa-praghoṣa-ruciram-producing a sound with Their ankle bells that was very, very sweet to hear; vraja-kardameṣu-in the mud created by cow dung and cow urine on the earth of Vrajabhūmi; tat-nāda-by the sound of those ankle bells; hṛṣṭa-manasau-being very much pleased; anusṛtya-following; lokam-other persons; mugdha-thus being enchanted; prabhīta-vat-then again being afraid of them; upeyatuḥ-immediately returned; anti mātroḥ-toward Their mothers.
When Kṛṣṇa and Balarāma, with the strength of Their legs, crawled in the muddy places created in Vraja by cow dung and cow urine, Their crawling resembled the crawling of serpents, and the sound of Their ankle bells was very charming. Very much pleased by the sound of other people's ankle bells, They used to follow these people as if going to Their mothers, but when They saw that these were other people, They became afraid and returned to Their real mothers, Yaśodā and Rohiṇī.
When Kṛṣṇa and Balarāma were crawling about Vrajabhūmi, They were enchanted by the sound of ankle bells. Thus They sometimes followed other people, who would enjoy the crawling of Kṛṣṇa and Balarāma and exclaim, "Oh, see how Kṛṣṇa and Balarāma are crawling!" Upon hearing this, Kṛṣṇa and Balarāma could understand that these were not Their mothers They were following, and They would return to Their actual mothers. Thus the crawling of Kṛṣṇa and Balarāma was enjoyed by the people of the neighborhood, as well as by mother Yaśodā and Rohiṇī and the two children Themselves.
TEXT 23
tan-mātarau nija-sutau ghṛṇayā snuvantyau
paṅkāṅga-rāga-rucirāv upagṛhya dorbhyām
dattvā stanaṁ prapibatoḥ sma mukhaṁ nirīkṣya
mugdha-smitālpa-daśanaṁ yayatuḥ pramodam
SYNONYMS
tat-mātarau-Their mothers (Rohiṇī and Yaśodā); nija-sutau-their own respective sons; ghṛṇayā-with great affection; snuvantyau-allowed to suck the flowing milk from their breasts very happily; paṅka-aṅga-rāga-rucirau-whose beautiful transcendental bodies were covered with muddy cow dung and urine; upagṛhya-taking care of; dorbhyām-by their arms; dattvā-delivering Them; stanam-the breast; prapibatoḥ-when the babies were sucking; sma-indeed; mukham-the mouth; nirīkṣya-and seeing; mugdha-smita-alpa-daśanam-smiling with little teeth coming out of Their mouths (they were more and more attracted); yayatuḥ-and enjoyed; pramodam-transcendental bliss.
Dressed with muddy earth mixed with cow dung and cow urine, the babies looked very beautiful, and when They went to Their mothers, both Yaśodā and Rohiṇī picked Them up with great affection, embraced Them and allowed Them to suck the milk flowing from their breasts. While sucking the breast, the babies smiled, and Their small teeth were visible. Their mothers, upon seeing those beautiful teeth, enjoyed great transcendental bliss.
As the mothers cared for their respective babies, by the arrangement of yogamāyā the babies thought, "Here is My mother," and the mothers thought, "Here is my son." Because of affection, milk naturally flowed from the mothers' breasts, and the babies drank it. When the mothers saw small teeth coming in, they would count them and be happy, and when the babies saw Their mothers allowing Them to drink their breast milk, the babies also felt transcendental pleasure. As this transcendental affection continued between Rohiṇī and Balarāma and Yaśodā and Kṛṣṇa, they all enjoyed transcendental bliss.
TEXT 24
yarhy aṅganā-darśanīya-kumāra-līlāv
antar-vraje tad abalāḥ pragṛhīta-pucchaiḥ
vatsair itas tata ubhāv anukṛṣyamāṇau
prekṣantya ujjhita-gṛhā jahṛṣur hasantyaḥ
SYNONYMS
yarhi-when; aṅganā-darśanīya-visible only to the ladies within the house; kumāra-līlau-the pastimes Śrī Kṛṣṇa and Balarāma exhibited as children; antaḥ-vraje-within the inside of Vraja, in the house of Nanda Mahārāja; tat-at that time; abalāḥ-all the ladies; pragṛhīta-pucchaiḥ-the ends of their tails having been caught by Kṛṣṇa and Balarāma; vatsaiḥ-by the calves; itaḥ tataḥ-here and there; ubhau-both Kṛṣṇa and Balarāma; anukṛṣyamāṇau-being dragged; prekṣantyaḥ-seeing such things; ujjhita-given up; gṛhāḥ-their household affairs; jahṛṣuḥ-enjoyed very much; hasantyaḥ-while laughing.
Within the house of Nanda Mahārāja, the cowherd ladies would enjoy seeing the pastimes of the babies Rāma and Kṛṣṇa. The babies would catch the ends of the calves' tails, and the calves would drag Them here and there. When the ladies saw these pastimes, they certainly stopped their household activities and laughed and enjoyed the incidents.
While crawling in curiosity, Kṛṣṇa and Balarāma would sometimes catch the ends of the tails of calves. The calves, feeling that someone had caught them, would begin to flee here and there, and the babies would hold on very tightly, being afraid of how the calves were moving. The calves, seeing that the babies were holding them tightly, would also become afraid. Then the ladies would come to rescue the babies and gladly laugh. This was their enjoyment.
TEXT 25
śṛṅgy-agni-daṁṣṭry-asi-jala-dvija-kaṇṭakebhyaḥ
krīḍā-parāv aticalau sva-sutau niṣeddhum
gṛhyāṇi kartum api yatra na taj-jananyau
śekāta āpatur alaṁ manaso 'navasthām
SYNONYMS
śṛṅgī-with the cows; agni-fire; daṁṣṭrī-monkeys and dogs; asi-swords; jala-water; dvija-birds; kaṇṭakebhyaḥ-and thorns; krīḍā-parau ati-calau-the babies, being too restless, engaged in play; sva-sutau-their own two sons; niṣeddhum-just to stop Them; gṛhyāṇi-household duties; kartum api-by executing; yatra-when; na-not; tat-jananyau-Their mothers (Rohiṇī and Yaśodā); śekāte-able; āpatuḥ-obtained; alam-indeed; manasaḥ-of the mind; anavasthām-equilibrium.
When mother Yaśodā and Rohiṇī were unable to protect the babies from calamities threatened by horned cows, by fire, by animals with claws and teeth such as monkeys, dogs and cats, and by thorns, swords and other weapons on the ground, they were always in anxiety, and their household engagements were disturbed. At that time, they were fully equipoised in the transcendental ecstasy known as the distress of material affection, for this was aroused within their minds.
All these pastimes of Kṛṣṇa, and the great enjoyment exhibited by the mothers, are transcendental; nothing about them is material. They are described in the Brahma-saṁhitā as ānanda-cinmaya-rasa. In the spiritual world there is anxiety, there is crying, and there are other feelings similar to those of the material world, but because the reality of these feelings is in the transcendental world, of which this world is only an imitation, mother Yaśodā and Rohiṇī enjoyed them transcendentally.
TEXT 26
kālenālpena rājarṣe
rāmaḥ kṛṣṇaś ca gokule
aghṛṣṭa-jānubhiḥ padbhir
vicakramatur añjasā
SYNONYMS
kālena alpena-within a very short time; rājarṣe-O King (Mahārāja Parīkṣit); rāmaḥ kṛṣṇaḥ ca-both Rāma and Kṛṣṇa; gokule-in the village of Gokula; aghṛṣṭa-jānubhiḥ-without the help of crawling on Their knees; padbhiḥ-by Their legs alone; vicakramatuḥ-began to walk; añjasā-very easily.
O King Parīkṣit, within a very short time both Rāma and Kṛṣṇa began to walk very easily in Gokula on Their legs, by Their own strength, without the need to crawl.
Instead of crawling with Their knees, the babies could now stand up by holding on to something and walk little by little, without difficulty, by the strength of Their legs.
TEXT 27
tatas tu bhagavān kṛṣṇo
vayasyair vraja-bālakaiḥ
saha-rāmo vraja-strīṇāṁ
cikrīḍe janayan mudam
SYNONYMS
tataḥ-thereafter; tu-but; bhagavān-the Supreme Personality of Godhead; kṛṣṇaḥ-Lord Kṛṣṇa; vayasyaiḥ-with Their playmates; vraja-bālakaiḥ-with other small children in Vraja; saha-rāmaḥ-along with Balarāma; vraja-strīṇām-of all the ladies of Vraja; cikrīḍe-played very happily; janayan-awakening; mudam-transcendental bliss.
Thereafter, Lord Kṛṣṇa, along with Balarāma, began to play with the other children of the cowherd men, thus awakening the transcendental bliss of the cowherd women.
The word saha-rāmaḥ, meaning "along with Balarāma," is significant in this verse. In such transcendental pastimes, Kṛṣṇa is the chief hero, and Balarāma provides additional help.
TEXT 28
kṛṣṇasya gopyo ruciraṁ
vīkṣya kaumāra-cāpalam
śṛṇvantyāḥ kila tan-mātur
iti hocuḥ samāgatāḥ
SYNONYMS
kṛṣṇasya-of Kṛṣṇa; gopyaḥ-all the gopīs; ruciram-very attractive; vīkṣya-observing; kaumāra-cāpalam-the restlessness of the childish pastimes; śṛṇvantyāḥ-just to hear them again and again; kila-indeed; tat-mātuḥ-in the presence of His mother; iti-thus; ha-indeed; ūcuḥ-said; samāgatāḥ-assembled there.
Observing the very attractive childish restlessness of Kṛṣṇa, all the gopīs in the neighborhood, to hear about Kṛṣṇa's activities again and again, would approach mother Yaśodā and speak to her as follows.
Kṛṣṇa's activities are always very attractive to devotees. Therefore the neighbors, who were friends of mother Yaśodā, informed mother Yaśodā of whatever they saw Kṛṣṇa doing in the neighborhood. Mother Yaśodā, just to hear about the activities of her son, stopped her household duties and enjoyed the information given by the neighborhood friends.
TEXT 29
vatsān muñcan kvacid asamaye krośa-sañjāta-hāsaḥ
steyaṁ svādv atty atha dadhi-payaḥ kalpitaiḥ steya-yogaiḥ
markān bhokṣyan vibhajati sa cen nātti bhāṇḍaṁ bhinnatti
dravyālābhe sagṛha-kupito yāty upakrośya tokān
SYNONYMS
vatsān-the calves; muñcan-releasing; kvacit-sometimes; asamaye-at odd times; krośa-sañjāta-hāsaḥ-after this, when the head of the house is angry, Kṛṣṇa begins to smile; steyam-obtained by stealing; svādu-very tasteful; atti-eats; atha-thus; dadhi-payaḥ-pot of curd and milk; kalpitaiḥ-devised; steya-yogaiḥ-by some sort of stealing process; markān-to the monkeys; bhokṣyan-giving to eat; vibhajati-divides their portion; saḥ-the monkey; cet-if; na-not; atti-eats; bhāṇḍam-the pot; bhinnatti-He breaks; dravya-alābhe-when eatables are unavailable or He cannot find such pots; sa-gṛha-kupitaḥ-He becomes angry at the residents of the house; yāti-He goes away; upakrośya-irritating and pinching; tokān-the small children.
"Our dear friend Yaśodā, your son sometimes comes to our houses before the milking of the cows and releases the calves, and when the master of the house becomes angry, your son merely smiles. Sometimes He devises some process by which He steals palatable curd, butter and milk, which He then eats and drinks. When the monkeys assemble, He divides it with them, and when the monkeys have their bellies so full that they won't take more, He breaks the pots. Sometimes, if He gets no opportunity to steal butter or milk from a house, He will be angry at the householders, and for His revenge He will agitate the small children by pinching them. Then, when the children begin crying, Kṛṣṇa will go away.
The narration of Kṛṣṇa's naughty childhood activities would be presented to mother Yaśodā in the form of complaints. Sometimes Kṛṣṇa would enter the house of a neighbor, and if He found no one there, He would release the calves before the time for the cows to be milked. The calves are actually supposed to be released when their mothers are milked, but Kṛṣṇa would release them before that time, and naturally the calves would drink all the milk from their mothers. When the cowherd men saw this, they would chase Kṛṣṇa and try to catch Him, saying, "Here is Kṛṣṇa doing mischief," but He would flee and enter another house, where He would again devise some means to steal butter and curd. Then the cowherd men would again try to capture Him, saying, "Here is the butter thief. Better capture Him!" And they would be angry. But Kṛṣṇa would simply smile, and they would forget everything. Sometimes, in their presence, He would begin eating the curd and butter. There was no need for Kṛṣṇa to eat butter, since His belly was always full, but He would try to eat it, or else He would break the pots and distribute the contents to the monkeys. In this way, Kṛṣṇa was always engaged in mischief-making. If in any house He could not find any butter or curd to steal, He would go into a room and agitate the small children sleeping there by pinching them, and when they cried He would go away.
TEXT 30
hastāgrāhye racayati vidhiṁ pīṭhakolūkhalādyaiś
chidraṁ hy antar-nihita-vayunaḥ śikya-bhāṇḍeṣu tad-vit
dhvāntāgāre dhṛta-maṇi-gaṇaṁ svāṅgam artha-pradīpaṁ
kāle gopyo yarhi gṛha-kṛtyeṣu suvyagra-cittāḥ
SYNONYMS
hasta-agrāhye-when the destination is out of the reach of His hands; racayati-He arranges to make; vidhim-a means; pīṭhaka-by wooden planks piled together; ulūkhala-ādyaiḥ-and by overturning the stone mortar for grinding spices; chidram-a hole; hi-indeed; antaḥ-nihita-about the contents of the pot; vayunaḥ-with such knowledge; śikya-hanging by a swing; bhāṇḍeṣu-in the pots; tat-vit-expert in that knowledge, or in full knowledge; dhvānta-āgāre-in a very dark room; dhṛta-maṇi-gaṇam-because of being decorated with valuable jewels; sva-aṅgam-His own body; artha-pradīpam-is the light required for seeing in darkness; kāle-after that, in due course of time; gopyaḥ-the elderly gopīs; yarhi-as soon as; gṛha-kṛtyeṣu-in discharging household affairs; su-vyagra-cittāḥ-are busily engaged.
"When the milk and curd are kept high on a swing hanging from the ceiling and Kṛṣṇa and Balarāma cannot reach it, They arrange to reach it by piling up various planks and turning upside down the mortar for grinding spices. Being quite aware of the contents of a pot, They pick holes in it. While the elderly gopīs go about their household affairs, Kṛṣṇa and Balarāma sometimes go into a dark room, brightening the place with the valuable jewels and ornaments on Their bodies and taking advantage of this light by stealing.
Formerly, in every household, yogurt and butter were kept for use in emergencies. But Kṛṣṇa and Balarāma would pile up planks so that They could reach the pots and would then pick holes in the pots with Their hands so that the contents would leak out and They could drink it. This was another means for stealing butter and milk. When the butter and milk were kept in a dark room, Kṛṣṇa and Balarāma would go there and make the place bright with the valuable jewels on Their bodies. On the whole, Kṛṣṇa and Balarāma engaged in stealing butter and milk from the neighborhood houses in many ways.
TEXT 31
evaṁ dhārṣṭyāny uśati kurute mehanādīni vāstau
steyopāyair viracita-kṛtiḥ supratīko yathāste
itthaṁ strībhiḥ sa-bhaya-nayana-śrī-mukhālokinībhir
vyākhyātārthā prahasita-mukhī na hy upālabdhum aicchat
SYNONYMS
evam-in this way; dhārṣṭyāni-naughty activities; uśati-in a neat and clean place; kurute-sometimes does; mehana-ādīni-passing stool and urine; vāstau-in our houses; steya-upāyaiḥ-and by inventing different devices to steal butter and milk; viracita-kṛtiḥ-is very expert; su-pratīkaḥ-is now sitting down here like a very good, well-behaved child; yathā āste-while staying here; ittham-all these topics of conversation; strībhiḥ-by the gopīs; sa-bhaya-nayana-just now sitting there with fearful eyes; śrī-mukha-such a beautiful face; ālokinībhiḥ-by the gopīs, who were enjoying the pleasure of seeing; vyākhyāta-arthā-and while complaining against Him before mother Yaśodā; prahasita-mukhī-they were smiling and enjoying; na-not; hi-indeed; upālabdhum-to chastise and threaten (rather, she enjoyed how Kṛṣṇa was sitting there as a very good boy); aicchat-she desired.
"When Kṛṣṇa is caught in His naughty activities, the master of the house will say to Him, 'Oh, You are a thief,' and artificially express anger at Kṛṣṇa. Kṛṣṇa will then reply, 'I am not a thief. You are a thief.' Sometimes, being angry, Kṛṣṇa passes urine and stool in a neat, clean place in our houses. But now, our dear friend Yaśodā, this expert thief is sitting before you like a very good boy." Sometimes all the gopīs would look at Kṛṣṇa sitting there, His eyes fearful so that His mother would not chastise Him, and when they saw Kṛṣṇa's beautiful face, instead of chastising Him they would simply look upon His face and enjoy transcendental bliss. Mother Yaśodā would mildly smile at all this fun, and she would not want to chastise her blessed transcendental child.
Kṛṣṇa's business in the neighborhood was not only to steal but sometimes to pass stool and urine in a neat, clean house. When caught by the master of the house, Kṛṣṇa would chastise him, saying, "You are a thief." Aside from being a thief in His childhood affairs, Kṛṣṇa acted as an expert thief when He was young by attracting young girls and enjoying them in the rāsa dance. This is Kṛṣṇa's business. He is also violent, as the killer of many demons. Although mundane people like nonviolence and other such brilliant qualities, God, the Absolute Truth, being always the same, is good in any activities, even so-called immoral activities like stealing, killing and violence. Kṛṣṇa is always pure, and He is always the Supreme Absolute Truth. Kṛṣṇa may do anything supposedly abominable in material life, yet still He is attractive. Therefore His name is Kṛṣṇa, meaning "all-attractive." This is the platform on which transcendental loving affairs and service are exchanged. Because of the features of Kṛṣṇa's face, the mothers were so attracted that they could not chastise Him. Instead of chastising Him, they smiled and enjoyed hearing of Kṛṣṇa's activities. Thus the gopīs remained satisfied, and Kṛṣṇa enjoyed their happiness. Therefore another name of Kṛṣṇa is Gopī-jana-vallabha because He invented such activities to please the gopīs.
TEXT 32
ekadā krīḍamānās te
rāmādyā gopa-dārakāḥ
kṛṣṇo mṛdaṁ bhakṣitavān
iti mātre nyavedayan
SYNONYMS
ekadā-once upon a time; krīḍamānāḥ-now Kṛṣṇa, being still more grown up, was playing with other children of the same age; te-they; rāma-ādyāḥ-Balarāma and others; gopa-dārakāḥ-other boys born in the same neighborhood of the cowherd men; kṛṣṇaḥ mṛdam bhakṣitavān-O Mother, Kṛṣṇa has eaten earth (a complaint was lodged); iti-thus; mātre-unto mother Yaśodā; nyavedayan-they submitted.
One day while Kṛṣṇa was playing with His small playmates, including Balarāma and other sons of the gopas, all His friends came together and lodged a complaint to mother Yaśodā. "Mother," they submitted, "Kṛṣṇa has eaten earth."
Here is another of Kṛṣṇa's transcendental activities invented to please the gopīs. First a complaint was lodged with mother Yaśodā about Kṛṣṇa's stealing, but mother Yaśodā did not chastise Him. Now, in an attempt to awaken mother Yaśodā's anger so that she would chastise Kṛṣṇa, another complaint was invented-that Kṛṣṇa had eaten earth.
TEXT 33
sā gṛhītvā kare kṛṣṇam
upālabhya hitaiṣiṇī
yaśodā bhaya-sambhrānta-
prekṣaṇākṣam abhāṣata
SYNONYMS
sā-mother Yaśodā; gṛhītvā-taking; kare-within the hands (being anxious about what Kṛṣṇa might have eaten); kṛṣṇam-Kṛṣṇa; upālabhya-wanted to chastise Him; hita-eṣiṇī-because she was anxious for the welfare of Kṛṣṇa, she became very much agitated, thinking, "How is it that Kṛṣṇa has eaten earth?"; yaśodā-mother Yaśodā; bhaya-sambhrānta-prekṣaṇa-akṣam-began to look very carefully within Kṛṣṇa's mouth in fear, to see if Kṛṣṇa had eaten something dangerous; abhāṣata-began to address Kṛṣṇa.
Upon hearing this from Kṛṣṇa's playmates, mother Yaśodā, who was always full of anxiety over Kṛṣṇa's welfare, picked Kṛṣṇa up with her hands to look into His mouth and chastise Him. Her eyes fearful, she spoke to her son as follows.
TEXT 34
kasmān mṛdam adāntātman
bhavān bhakṣitavān rahaḥ
vadanti tāvakā hy ete
kumārās te 'grajo 'py ayam
SYNONYMS
kasmāt-why; mṛdam-dirt; adānta-ātman-You restless boy; bhavān-You; bhakṣitavān-have eaten; rahaḥ-in a solitary place; vadanti-are lodging this complaint; tāvakāḥ-Your friends and playmates; hi-indeed; ete-all of them; kumārāḥ-boys; te-Your; agrajaḥ-older brother; api-also (confirms); ayam-this.
Dear Kṛṣṇa, why are You so restless that You have eaten dirt in a solitary place? This complaint has been lodged against You by all Your playmates, including Your elder brother, Balarāma. How is this?
Mother Yaśodā was agitated by Kṛṣṇa's restless misbehavior. Her house was full of sweetmeats. Why then should the restless boy eat dirt in a solitary place? Kṛṣṇa replied, "My dear mother, they have plotted together and lodged a complaint against Me so that you will punish Me. My elder brother, Balarāma, has joined them. Actually, I have not done this. Take My words as true. Do not be angry and chastise Me."
TEXT 35
nāhaṁ bhakṣitavān amba
sarve mithyābhiśaṁsinaḥ
yadi satya-giras tarhi
samakṣaṁ paśya me mukham
SYNONYMS
na-not; aham-I; bhakṣitavān-have eaten dirt; amba-My dear mother; sarve-all of them; mithya-abhiśaṁsinaḥ-all liars, simply complaining against Me so that you may chastise Me; yadi-if it is actually a fact; satya-giraḥ-that they have spoken the truth; tarhi-then; samakṣam-directly; paśya-see; me-My; mukham-mouth.
Lord Śrī Kṛṣṇa replied: My dear mother, I have never eaten dirt. All My friends complaining against Me are liars. If you think they are being truthful, you can directly look into My mouth and examine it.
Kṛṣṇa presented Himself as an innocent child to increase the transcendental ecstasy of maternal affection. As described in the śāstra, tāḍana-bhayān mithyoktir vātsalya-rasa-poṣikā. This means that sometimes a small child speaks lies. For example, he may have stolen something or eaten something and yet deny that he has done so. We ordinarily see this in the material world, but in relation to Kṛṣṇa it is different; such activities are meant to endow the devotee with transcendental ecstasy. The Supreme Personality of Godhead was playing as a liar and accusing all the other devotees of being liars. As stated in Śrīmad-Bhāgavatam (10.12.11), kṛta-puṇya-puñjāḥ: a devotee may attain such an ecstatic position after many, many births of devotional service. Persons who have amassed the results of a vast amount of pious activities can attain the stage of associating with Kṛṣṇa and playing with Him like ordinary playmates. One should not consider these transactions of transcendental service to be untruthful accusations. One should never accuse such devotees of being ordinary boys speaking lies, for they attained this stage of associating with Kṛṣṇa by great austerities (tapasā brahmacaryeṇa śamena ca damena ca [SB 6.1.13]).
TEXT 36
yady evaṁ tarhi vyādehī-
ty uktaḥ sa bhagavān hariḥ
vyādattāvyāhataiśvaryaḥ
krīḍā-manuja-bālakaḥ
SYNONYMS
yadi-if; evam-it is so; tarhi-then; vyādehi-open Your mouth wide (I want to see); iti uktaḥ-in this way ordered by mother Yaśodā; saḥ-He; bhagavān-the Supreme Personality of Godhead; hariḥ-the Supreme Lord; vyādatta-opened His mouth; avyāhata-aiśvaryaḥ-without minimizing any potencies of absolute opulence (aiśvaryasya samagrasya); krīḍā-pastimes; manuja-bālakaḥ-exactly like the child of a human being.
Mother Yaśodā challenged Kṛṣṇa, "If You have not eaten earth, then open Your mouth wide." When challenged by His mother in this way, Kṛṣṇa, the son of Nanda Mahārāja and Yaśodā, to exhibit pastimes like a human child, opened His mouth. Although the Supreme Personality of Godhead, Kṛṣṇa, who is full of all opulences, did not disturb His mother's parental affection, His opulence was automatically displayed, for Kṛṣṇa's opulence is never lost at any stage, but is manifest at the proper time.
Without disturbing the ecstasy of His mother's affection, Kṛṣṇa opened His mouth and displayed His own natural opulences. When a person is given varieties of food, there may be a hundred and one varieties, but if one likes ordinary śāka, spinach, he prefers to eat that. Similarly, although Kṛṣṇa was full of opulences, now, by the order of mother Yaśodā, He opened wide His mouth like a human child and did not neglect the transcendental humor of maternal affection.
TEXTS 37–39
sā tatra dadṛśe viśvaṁ
jagat sthāsnu ca khaṁ diśaḥ
sādri-dvīpābdhi-bhūgolaṁ
sa-vāyv-agnīndu-tārakam
jyotiś-cakraṁ jalaṁ tejo
nabhasvān viyad eva ca
vaikārikāṇīndriyāṇi
mano mātrā guṇās trayaḥ
etad vicitraṁ saha-jīva-kāla-
svabhāva-karmāśaya-liṅga-bhedam
sūnos tanau vīkṣya vidāritāsye
vrajaṁ sahātmānam avāpa śaṅkām
SYNONYMS
sā-mother Yaśodā; tatra-within the wide-open mouth of Kṛṣṇa; dadṛśe-saw; viśvam-the whole universe; jagat-moving entities; sthāsnu-maintenance of nonmoving entities; ca-and; kham-the sky; diśaḥ-the directions; sa-adri-with the mountains; dvīpa-islands; abdhi-and oceans; bhū-golam-the surface of the earth; sa-vāyu-with the blowing wind; agni-fire; indu-the moon; tārakam-stars; jyotiḥ-cakram-the planetary systems; jalam-water; tejaḥ-light; nabhasvān-outer space; viyat-the sky; eva-also; ca-and; vaikārikāṇi-creation by transformation of ahaṅkāra; indriyāṇi-the senses; manaḥ-mind; mātrāḥ-sense perception; guṇāḥ trayaḥ-the three material qualities (sattva, rajas and tamas); etat-all these; vicitram-varieties; saha-along with; jīva-kāla-the duration of life of all living entities; svabhāva-natural instinct; karma-āśaya-resultant action and desire for material enjoyment; liṅga-bhedam-varieties of bodies according to desire; sūnoḥ tanau-in the body of her son; vīkṣya-seeing; vidārita-āsye-within the wide-open mouth; vrajam-Vṛndāvana-dhāma, Nanda Mahārāja's place; saha-ātmānam-along with herself; avāpa-was struck; śaṅkām-with all doubts and wonder.
When Kṛṣṇa opened His mouth wide by the order of mother Yaśodā, she saw within His mouth all moving and nonmoving entities, outer space, and all directions, along with mountains, islands, oceans, the surface of the earth, the blowing wind, fire, the moon and the stars. She saw the planetary systems, water, light, air, sky, and creation by transformation of ahaṅkāra. She also saw the senses, the mind, sense perception, and the three qualities goodness, passion and ignorance. She saw the time allotted for the living entities, she saw natural instinct and the reactions of karma, and she saw desires and different varieties of bodies, moving and nonmoving. Seeing all these aspects of the cosmic manifestation, along with herself and Vṛndāvana-dhāma, she became doubtful and fearful of her son's nature.
All the cosmic manifestations that exist on the gross and subtle elements, as well as the means of their agitation, the three guṇas, the living entity, creation, maintenance, annihilation and everything going on in the external energy of the Lord-all this comes from the Supreme Personality of Godhead, Govinda. Everything is within the control of the Supreme Personality of Godhead. This is also confirmed in Bhagavad-gītā (9.10). Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: everything in the material nature (prakṛti) works under His control. Because all these manifestations come from Govinda, they could all be visible within the mouth of Govinda. Quite astonishingly, mother Yaśodā was afraid because of intense maternal affection. She could not believe that within the mouth of her son such things could appear. Yet she saw them, and therefore she was struck with fear and wonder.
TEXT 40
kiṁ svapna etad uta devamāyā
kiṁ vā madīyo bata buddhi-mohaḥ
atho amuṣyaiva mamārbhakasya
yaḥ kaścanautpattika ātma-yogaḥ
SYNONYMS
kim-whether; svapnaḥ-a dream; etat-all this; uta-or otherwise; deva-māyā-an illusory manifestation by the external energy; kim vā-or else; madīyaḥ-my personal; bata-indeed; buddhi-mohaḥ-illusion of intelligence; atho-otherwise; amuṣya-of such; eva-indeed; mama arbhakasya-of my child; yaḥ-which; kaścana-some; autpattikaḥ-natural; ātma-yogaḥ-personal mystic power.
[Mother Yaśodā began to argue within herself:] Is this a dream, or is it an illusory creation by the external energy? Has this been manifested by my own intelligence, or is it some mystic power of my child?
When mother Yaśodā saw this wonderful manifestation within the mouth of her child, she began to argue within herself about whether it was a dream. Then she considered, "I am not dreaming, because my eyes are open. I am actually seeing what is happening. I am not sleeping, nor am I dreaming. Then maybe this is an illusion created by devamāyā. But that is also not possible. What business would the demigods have showing such things to me? I am an insignificant woman with no connection with the demigods. Why should they take the trouble to put me into devamāyā? That also is not possible." Then mother Yaśodā considered whether the vision might be due to bewilderment: "I am fit in health; I am not diseased. Why should there be any bewilderment? It is not possible that my brain is deranged, since I am ordinarily quite fit to think. Then this vision must be due to some mystic power of my son, as predicted by Gargamuni." Thus she finally concluded that the vision was due to her son's activities, and nothing else.
TEXT 41
atho yathāvan na vitarka-gocaraṁ
ceto-manaḥ-karma-vacobhir añjasā
yad-āśrayaṁ yena yataḥ pratīyate
sudurvibhāvyaṁ praṇatāsmi tat-padam
SYNONYMS
atho-therefore she decided to surrender unto the Supreme Lord; yathā-vat-as perfectly as one can perceive; na-not; vitarka-gocaram-beyond all arguments, reason and sense perception; cetaḥ-by consciousness; manaḥ-by mind; karma-by activities; vacobhiḥ-or by words; añjasā-taking all of them together, we cannot understand them; yat-āśrayam-under whose control; yena-by whom; yataḥ-from whom; pratīyate-can be conceived only that from Him everything emanates; su-durvibhāvyam-beyond our sense perception or consciousness; praṇatā asmi-let me surrender; tat-padam-at His lotus feet.
Therefore let me surrender unto the Supreme Personality of Godhead and offer my obeisances unto Him, who is beyond the conception of human speculation, the mind, activities, words and arguments, who is the original cause of this cosmic manifestation, by whom the entire cosmos is maintained, and by whom we can conceive of its existence. Let me simply offer my obeisances, for He is beyond my contemplation, speculation and meditation. He is beyond all of my material activities.
One simply has to realize the greatness of the Supreme Personality of Godhead. One should not try to understand Him by any material means, subtle or gross. Mother Yaśodā, being a simple woman, could not find out the real cause of the vision; therefore, out of maternal affection, she simply offered obeisances unto the Supreme Lord to protect her child. She could do nothing but offer obeisances to the Lord. It is said, acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet (Mahābhārata, Bhīṣma parva 5.22). One should not try to understand the supreme cause by argument or reasoning. When we are beset by some problem for which we can find no reason, there is no alternative than to surrender to the Supreme Lord and offer Him our respectful obeisances. Then our position will be secure. This was the means adopted in this instance also by mother Yaśodā. Whatever happens, the original cause is the Supreme Personality of Godhead (sarva-kāraṇa-kāraṇam [Bs. 5.1]). When the immediate cause cannot be ascertained, let us simply offer our obeisances at the lotus feet of the Lord. Mother Yaśodā concluded that the wonderful things she saw within the mouth of her child were due to Him, although she could not clearly ascertain the cause. Therefore when a devotee cannot ascertain the cause of suffering, he concludes:
tat te 'nukampāṁ susamīkṣamāṇo
bhuñjāna evātma-kṛtaṁ vipākam
hṛd-vāg-vapurbhir vidadhan namas te
jīveta yo mukti-pade sa dāya-bhāk
(Bhāg. 10.14.8)
The devotee accepts that it is due to his own past misdeeds that the Supreme Personality of Godhead has caused him some small amount of suffering. Thus he offers obeisances to the Lord again and again. Such a devotee is called mukti-pade sa dāya-bhāk; that is, he is guaranteed his liberation from this material world. As stated in Bhagavad-gītā (2.14):
mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino nityās
tāṁs titikṣasva bhārata
We should know that material suffering due to the material body will come and go. Therefore we must tolerate the suffering and proceed with discharging our duty as ordained by our spiritual master.
TEXT 42
ahaṁ mamāsau patir eṣa me suto
vrajeśvarasyākhila-vittapā satī
gopyaś ca gopāḥ saha-godhanāś ca me
yan-māyayetthaṁ kumatiḥ sa me gatiḥ
SYNONYMS
aham-my existence ("I am something"); mama-my; asau-Nanda Mahārāja; patiḥ-husband; eṣaḥ-this (Kṛṣṇa); me sutaḥ-is my son; vraja-īśvarasya-of my husband, Nanda Mahārāja; akhila-vitta-pā-I am the possessor of unlimited opulence and wealth; satī-because I am his wife; gopyaḥ ca-and all the damsels of the cowherd men; gopāḥ-all the cowherd men (are my subordinates); saha-godhanāḥ ca-with the cows and calves; me-my; yat-māyayā-all such things addressed by me are, after all, given by the mercy of the Supreme; ittham-thus; kumatiḥ-I am wrongly thinking they are my possessions; saḥ me gatiḥ-He is therefore my only shelter (I am simply instrumental).
It is by the influence of the Supreme Lord's māyā that I am wrongly thinking that Nanda Mahārāja is my husband, that Kṛṣṇa is my son, and that because I am the queen of Nanda Mahārāja, all the wealth of cows and calves are my possessions and all the cowherd men and their wives are my subjects. Actually, I also am eternally subordinate to the Supreme Lord. He is my ultimate shelter.
Following in the footsteps of mother Yaśodā, everyone should follow this mentality of renunciation. Whatever wealth, opulence or whatever else we may possess belongs not to us but to the Supreme Personality of Godhead, who is the ultimate shelter of everyone and the ultimate owner of everything. As stated by the Lord Himself in Bhagavad-gītā (5.29):
bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati
"The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries."
We should not be proud of our possessions. As expressed by mother Yaśodā herein, "I am not the owner of possessions, the opulent wife of Nanda Mahārāja. The estate, the possessions, the cows and calves and the subjects like the gopīs and cowherd men are all given to me." One should give up thinking of "my possessions, my son and my husband" (janasya moho'yam ahaṁ mameti [SB 5.5.8]). Nothing belongs to anyone but the Supreme Lord. Only because of illusion do we wrongly think, "I am existing" or "Everything belongs to me." Thus mother Yaśodā completely surrendered unto the Supreme Lord. For the moment, she was rather disappointed, thinking, "My endeavors to protect my son by charity and other auspicious activities are useless. The Supreme Lord has given me many things, but unless He takes charge of everything, there is no assurance of protection. I must therefore ultimately seek shelter of the Supreme Personality of Godhead." As stated by Prahlāda Mahārāja (Bhāg. 7.9.19), bālasya neha śaraṇaṁ pitarau nṛsiṁha: a father and mother cannot ultimately take care of their children. Ato gṛha-kṣetra-sutāpta-vittair janasya moho 'yam ahaṁ mameti (Bhāg. 5.5.8). One's land, home, wealth and all of one's possessions belong to the Supreme Personality of Godhead, although we wrongly think, "I am this" and "These things are mine."
TEXT 43
itthaṁ vidita-tattvāyāṁ
gopikāyāṁ sa īśvaraḥ
vaiṣṇavīṁ vyatanon māyāṁ
putra-snehamayīṁ vibhuḥ
SYNONYMS
ittham-in this way; vidita-tattvāyām-when she understood the truth of everything philosophically; gopikāyām-unto mother Yaśodā; saḥ-the Supreme Lord; īśvaraḥ-the supreme controller; vaiṣṇavīm-viṣṇumāyā, or yogamāyā; vyatanot-expanded; māyām-yogamāyā; putra-sneha-mayīm-very much attached because of maternal affection for her son; vibhuḥ-the Supreme Lord.
Mother Yaśodā, by the grace of the Lord, could understand the real truth. But then again, the supreme master, by the influence of the internal potency, yogamāyā, inspired her to become absorbed in intense maternal affection for her son.
Although mother Yaśodā understood the whole philosophy of life, at the next moment she was overwhelmed by affection for her son by the influence of yogamāyā. Unless she took care of her son Kṛṣṇa, she thought, how could He be protected? She could not think otherwise, and thus she forgot all her philosophical speculations. This forgetfulness is described by Śrīla Viśvanātha Cakravartī Ṭhākura as being inspired by the influence of yogamāyā (mohana-sādharmyān māyām). Materialistic persons are captivated by mahāmāyā, whereas devotees, by the arrangement of the spiritual energy, are captivated by yogamāyā.
TEXT 44
sadyo naṣṭa-smṛtir gopī
sāropyāroham ātmajam
pravṛddha-sneha-kalila-
hṛdayāsīd yathā purā
SYNONYMS
sadyaḥ-after all these philosophical speculations, mother Yaśodā fully surrendered to the Supreme Personality of Godhead; naṣṭa-smṛtiḥ-having gotten rid of the memory of seeing the universal form within Kṛṣṇa's mouth; gopī-mother Yaśodā; sā-she; āropya-seating; āroham-on the lap; ātmajam-her son; pravṛddha-increased; sneha-by affection; kalila-affected; hṛdayā-the core of her heart; āsīt-became situated; yathā purā-as she was formerly.
Immediately forgetting yogamāyā's illusion that Kṛṣṇa had shown the universal form within His mouth, mother Yaśodā took her son on her lap as before, feeling increased affection in her heart for her transcendental child.
Mother Yaśodā regarded the vision of the universal form within Kṛṣṇa's mouth as an arrangement of yogamāyā, like a dream. As one forgets everything after a dream, mother Yaśodā immediately forgot the entire incident. As her natural feeling of affection increased, she decided to herself, "Now let this incident be forgotten. I do not mind. Here is my son. Let me kiss Him."
TEXT 45
trayyā copaniṣadbhiś ca
sāṅkhya-yogaiś ca sātvataiḥ
upagīyamāna-māhātmyaṁ
hariṁ sāmanyatātmajam
SYNONYMS
trayyā-by studying the three Vedas (Sāma, Yajur and Atharva); ca-also; upaniṣadbhiḥ ca-and by studying the Vedic knowledge of the Upaniṣads; sāṅkhya-yogaiḥ-by reading the literature of sāṅkhya-yoga; ca-and; sātvataiḥ-by the great sages and devotees, or by reading Vaiṣṇava-tantra, Pañcarātras; upagīyamāna-māhātmyam-whose glories are worshiped (by all these Vedic literatures); harim-unto the Supreme Personality of Godhead; sā-she; amanyata-considered (ordinary); ātmajam-as her own son.
The glories of the Supreme Personality of Godhead are studied through the three Vedas, the Upaniṣads, the literature of Sāṅkhya-yoga, and other Vaiṣṇava literature, yet mother Yaśodā considered that Supreme Person her ordinary child.
As stated in Bhagavad-gītā (15.15) by the Supreme Personality of Godhead, Kṛṣṇa, the purpose of studying the Vedas is to understand Him (vedaiś ca sarvair aham eva vedyaḥ). Śrī Caitanya Mahāprabhu explained to Sanātana Gosvāmī that there are three purposes in the Vedas. One is to understand our relationship with Kṛṣṇa (sambandha), another is to act according to that relationship (abhidheya), and the third is to reach the ultimate goal (prayojana). The word prayojana means "necessities," and the ultimate necessity is explained by Śrī Caitanya Mahāprabhu. premā pum-artho mahān: the greatest necessity for a human being is the achievement of love for the Supreme Personality of Godhead. Here we see that mother Yaśodā is on the highest stage of necessity, for she is completely absorbed in love for Kṛṣṇa.
In the beginning, the Vedic purpose is pursued in three ways (trayī)-by karma-kāṇḍa, jñāna-kāṇḍa and upāsanā-kāṇḍa. When one reaches the complete, perfect stage of upāsanā-kāṇḍa, one comes to worship Nārāyaṇa, or Lord Viṣṇu. When Pārvatī asked Lord Mahādeva, Lord Śiva, what is the best method of upāsanā, or worship, Lord Śiva answered, ārādhanānāṁ sarveṣāṁ viṣṇor ārādhanaṁ param. Viṣṇūpāsanā, or viṣṇv-ārādhana, worship of Lord Viṣṇu, is the highest stage of perfection, as realized by Devakī. But here mother Yaśodā performs no upāsanā, for she has developed transcendental ecstatic love for Kṛṣṇa. Therefore her position is better than that of Devakī. In order to show this, Śrīla Vyāsadeva enunciates this verse, trayyā copaniṣadbhiḥ etc.
When a human being enters into the study of the Vedas to obtain vidyā, knowledge, he begins to take part in human civilization. Then he advances further to study the Upaniṣads and gain brahma jñāna, impersonal realization of the Absolute Truth, and then he advances still further, to sāṅkhya-yoga, in order to understand the supreme controller, who is indicated in Bhagavad-gītā (paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān/puruṣaṁ śāśvatam [Bg. 10.12]). When one understands that puruṣa, the supreme controller, to be Paramātmā, one is engaged in the method of yoga (dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]). But mother Yaśodā has surpassed all these stages. She has come to the platform of loving Kṛṣṇa as her beloved child, and therefore she is accepted to be on the highest stage of spiritual realization. The Absolute Truth is realized in three features (brahmeti paramātmeti bhagavān iti śabdyate), but she is in such ecstasy that she does not care to understand what is Brahman, what is Paramātmā or what is Bhagavān. Bhagavān has personally descended to become her beloved child. Therefore there is no comparison to mother Yaśodā's good fortune, as declared by Śrī Caitanya Mahāprabhu (ramyā kācid upāsanā vrajavadhū-vargeṇa yā kalpitā). The Absolute Truth, the Supreme Personality of Godhead, may be realized in different stages. As the Lord says in Bhagavad-gītā (4.11):
ye yathā māṁ prapadyante
tāṁs tathaiva bhajāmy aham
mama vartmānuvartante
manuṣyāḥ pārtha sarvaśaḥ
"As men surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā." One may be a karmī, a jñānī, a yogī and then a bhakta or prema-bhakta. But the ultimate stage of realization is prema-bhakti, as actually demonstrated by mother Yaśodā.
TEXT 46
śrī-rājovāca
nandaḥ kim akarod brahman
śreya evaṁ mahodayam
yaśodā ca mahā-bhāgā
papau yasyāḥ stanaṁ hariḥ
SYNONYMS
śrī-rājā uvāca-Mahārāja Parīkṣit further inquired (from Śukadeva Gosvāmī); nandaḥ-Mahārāja Nanda; kim-what; akarot-performed; brahman-O learned brāhmaṇa; śreyaḥ-auspicious activities, like performing penances and austerities; evam-as exhibited by him; mahā-udayam-from which they achieved the greatest perfection; yaśodā-mother Yaśodā; ca-also; mahā-bhāgā-most fortunate; papau-drank; yasyāḥ-of whom; stanam-the breast milk; hariḥ-the Supreme Personality of Godhead.
Having heard of the great fortune of mother Yaśodā, Parīkṣit Mahārāja inquired from Śukadeva Gosvāmī: O learned brāhmaṇa, mother Yaśodā's breast milk was sucked by the Supreme Personality of Godhead. What past auspicious activities did she and Nanda Mahārāja perform to achieve such perfection in ecstatic love?
As stated in Bhagavad-gītā (7.16), catur-vidhā bhajante māṁ janāḥ sukṛtino 'rjuna. Without sukṛti, or pious activities, no one can come to the shelter of the Supreme Personality of Godhead. The Lord is approached by four kinds of pious men (ārto jijñāsur arthārthī jñānī ca), but here we see that Nanda Mahārāja and Yaśodā surpassed all of them. Therefore Parīkṣit Mahārāja naturally inquired, "What kind of pious activities did they perform in their past lives by which they achieved such a stage of perfection?" Of course, Nanda Mahārāja and Yaśodā are accepted as the father and mother of Kṛṣṇa, yet mother Yaśodā was more fortunate than Nanda Mahārāja, Kṛṣṇa's father, because Nanda Mahārāja was sometimes separated from Kṛṣṇa whereas Yaśodā, Kṛṣṇa's mother, was not separated from Kṛṣṇa at any moment. From Kṛṣṇa's babyhood to His childhood and from His childhood to His youth, mother Yaśodā was always in association with Kṛṣṇa. Even when Kṛṣṇa was grown up, He would go to Vṛndāvana and sit on the lap of mother Yaśodā. Therefore there is no comparison to the fortune of mother Yaśodā, and Parīkṣit Mahārāja naturally inquired, yaśodā ca mahā-bhāgā.
TEXT 47
pitarau nānvavindetāṁ
kṛṣṇodārārbhakehitam
gāyanty adyāpi kavayo
yal loka-śamalāpaham
SYNONYMS
pitarau-the actual father and mother of Kṛṣṇa; na-not; anvavindetām-enjoyed; kṛṣṇa-of Kṛṣṇa; udāra-magnanimous; arbhaka-īhitam-the childhood pastimes He performed; gāyanti-are glorifying; adya api-even today; kavayaḥ-great, great sages and saintly persons; yat-which is; loka-śamala-apaham-by hearing of which the contamination of the whole material world is vanquished.
Although Kṛṣṇa was so pleased with Vasudeva and Devakī that He descended as their son, they could not enjoy Kṛṣṇa's magnanimous childhood pastimes, which are so great that simply chanting about them vanquishes the contamination of the material world. Nanda Mahārāja and Yaśodā, however, enjoyed these pastimes fully, and therefore their position is always better than that of Vasudeva and Devakī.
Kṛṣṇa actually took birth from the womb of Devakī, but just after His birth He was transferred to the home of mother Yaśodā. Devakī could not even have Kṛṣṇa suck her breast. Therefore Parīkṣit Mahārāja was astonished. How had mother Yaśodā and Nanda Mahārāja become so fortunate that they enjoyed the complete childhood pastimes of Kṛṣṇa, which are still glorified by saintly persons? What had they done in the past by which they were elevated to such an exalted position?
TEXT 48
śrī-śuka uvāca
droṇo vasūnāṁ pravaro
dharayā bhāryayā saha
kariṣyamāṇa ādeśān
brahmaṇas tam uvāca ha
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; droṇaḥ-by the name Droṇa; vasūnām-of the eight Vasus (a type of demigod); pravaraḥ-who was the best; dharayā-with Dharā; bhāryayā-His wife; saha-with; kariṣyamāṇaḥ-just to execute; ādeśān-the orders; brahmaṇaḥ-of Lord Brahmā; tam-unto him; uvāca-said; ha-in the past.
Śukadeva Gosvāmī said: To follow the orders of Lord Brahmā, Droṇa, the best of the Vasus, along with his wife, Dharā, spoke to Lord Brahmā in this way.
As stated in the Brahma-saṁhitā (5.37):
ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
When Kṛṣṇa descends anywhere, He is accompanied by His own associates. These associates are not ordinary living beings. Kṛṣṇa's pastimes are eternal, and when He descends, He comes with His associates. Therefore Nanda and mother Yaśodā are the eternal father and mother of Kṛṣṇa. This means that whenever Kṛṣṇa descends, Nanda and Yaśodā, as well as Vasudeva and Devakī, also descend as the Lord's father and mother. Their personalities are expansions of Kṛṣṇa's personal body; they are not ordinary living beings. Mahārāja Parīkṣit knew this, but he was curious to know from Śukadeva Gosvāmī whether it is possible for an ordinary human being to come to this stage by sādhana-siddhi. There are two kinds of perfection-nitya-siddhi and sādhana-siddhi. A nitya-siddha is one who is eternally Kṛṣṇa's associate, an expansion of Kṛṣṇa's personal body, whereas a sādhana-siddha is an ordinary human being who, by executing pious activities and following regulative principles of devotional service, also comes to that stage. Thus the purpose of Mahārāja Parīkṣit's inquiry was to determine whether an ordinary human being can attain the position of mother Yaśodā and Nanda Mahārāja. Śukadeva Gosvāmī answered this question as follows.
TEXT 49
jātayor nau mahādeve
bhuvi viśveśvare harau
bhaktiḥ syāt paramā loke
yayāñjo durgatiṁ taret
SYNONYMS
jātayoḥ-after we two have taken birth; nau-both husband and wife, Droṇa and Dharā; mahādeve-in the Supreme Person, the Supreme Personality of Godhead; bhuvi-on the earth; viśva-īśvare-in the master of all the planetary systems; harau-in the Supreme Lord; bhaktiḥ-devotional service; syāt-will be spread; paramā-the ultimate goal of life; loke-in the world; yayā-by which; añjaḥ-very easily; durgatim-miserable life; taret-one can avoid and be delivered.
Droṇa and Dharā said: Please permit us to be born on the planet earth so that after our appearance, the Supreme Lord, the Personality of Godhead, the supreme controller and master of all planets, will also appear and spread devotional service, the ultimate goal of life, so that those born in this material world may very easily be delivered from the miserable condition of materialistic life by accepting this devotional service.
This statement by Droṇa clearly indicates that Droṇa and Dharā are the eternal father and mother of Kṛṣṇa. Whenever there is a necessity of Kṛṣṇa's appearance, Droṇa and Dharā appear first, and then Kṛṣṇa appears. Kṛṣṇa says in Bhagavad-gītā that His birth is not ordinary (janma karma ca me divyam [Bg. 4.9]).
ajo 'pi sann avyayātmā
bhūtānām īśvaro 'pi san
prakṛtiṁ svām adhiṣṭhāya
sambhavāmy ātma-māyayā
"Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all sentient beings, I still appear in every millennium in My original transcendental form." (Bg. 4.6) Before Kṛṣṇa's appearance, Droṇa and Dharā appear in order to become His father and mother. It is they who appear as Nanda Mahārāja and his wife, Yaśodā. In other words, it is not possible for a sādhana-siddha living being to become the father or mother of Kṛṣṇa, for Kṛṣṇa's father and mother are already designated. But by following the principles exhibited by Nanda Mahārāja and Yaśodā and their associates, the inhabitants of Vṛndāvana, ordinary living beings may attain such affection as exhibited by Nanda and Yaśodā.
When Droṇa and Dharā were requested to beget children, they chose to come to this world to have the Supreme Personality of Godhead as their son, Kṛṣṇa. Kṛṣṇa's appearance means paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]-the devotees are protected, and the miscreants are vanquished. Whenever Kṛṣṇa comes, He distributes the highest goal of life, devotional service. He appears as Caitanya Mahāprabhu for the same purpose because unless one comes to devotional service, one cannot be delivered from the miseries of the material world (duḥkhālayam aśāśvatam [Bg. 8.15]), where the living beings struggle for existence. The Lord says in Bhagavad-gītā (15.7):
mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati
"The living entities in this conditioned world are My eternal, fragmental parts. Because of conditioned life, they are struggling very hard with the six senses, which include the mind." The living entities are struggling to become happy, but unless they take to the bhakti cult, their happiness is not possible. Kṛṣṇa clearly says:
aśraddadhānāḥ puruṣā
dharmasyāsya parantapa
aprāpya māṁ nivartante
mṛtyu-saṁsāra-vartmani
"Those who are not faithful on the path of devotional service cannot attain Me, O conqueror of foes, but return to birth and death in this material world." (Bg. 9.3)
Foolish persons do not know how risky life is here if one does not follow the instructions of Kṛṣṇa. The Kṛṣṇa consciousness movement, therefore, has been started so that by practicing Kṛṣṇa consciousness one can avoid the risky life of this material existence. There is no question of accepting or not accepting Kṛṣṇa consciousness. It is not optional; it is compulsory. If we do not take to Kṛṣṇa consciousness, our life is very risky. Everything is explained in Bhagavad-gītā. Therefore, to learn how to become free from the miserable condition of material existence, Bhagavad-gītā As It Is is the preliminary study. Then, if one understands Bhagavad-gītā, one can proceed to Śrīmad-Bhāgavatam, and if one advances further, one may study Caitanya-caritāmṛta. We are therefore presenting these invaluable books to the whole world so that people may study them and be happy, being delivered from miserable conditional life.
TEXT 50
astv ity uktaḥ sa bhagavān
vraje droṇo mahā-yaśāḥ
jajñe nanda iti khyāto
yaśodā sā dharābhavat
SYNONYMS
astu-when Brahmā agreed, "Yes, it is all right"; iti uktaḥ-thus being ordered by him; saḥ-he (Droṇa); bhagavān-eternally the father of Kṛṣṇa (Bhagavān's father is also Bhagavān); vraje-in Vrajabhūmi, Vṛndāvana; droṇaḥ-Droṇa, the most powerful Vasu; mahā-yaśāḥ-the very famous transcendentalist; jajñe-appeared; nandaḥ-as Nanda Mahārāja; iti-thus; khyātaḥ-is celebrated; yaśodā-as mother Yaśodā; sā-she; dharā-the same Dharā; abhavat-appeared.
When Brahmā said, "Yes, let it be so," the most fortune Droṇa, who was equal to Bhagavān, appeared in Vrajapura, Vṛndāvana, as the most famous Nanda Mahārāja, and his wife, Dharā, appeared as mother Yaśodā.
Because whenever Kṛṣṇa appears on this earth He superficially needs a father and mother, Droṇa and Dharā, His eternal father and mother, appeared on earth before Kṛṣṇa as Nanda Mahārāja and Yaśodā. In contrast to Sutapā and Pṛśnigarbha, they did not undergo severe penances and austerities to become the father and mother of Kṛṣṇa. This is the difference between nitya-siddha and sādhana-siddha.
TEXT 51
tato bhaktir bhagavati
putrī-bhūte janārdane
dampatyor nitarām āsīd
gopa-gopīṣu bhārata
SYNONYMS
tataḥ-thereafter; bhaktiḥ bhagavati-the cult of bhakti, devotional service unto the Supreme Personality of Godhead; putrī-bhūte-in the Lord, who had appeared as the son of mother Yaśodā; janārdane-in Lord Kṛṣṇa; dam-patyoḥ-of both husband and wife; nitarām-continuously; āsīt-there was; gopa-gopīṣu-all the inhabitants of Vṛndāvana, the gopas and the gopīs, associating with Nanda Mahārāja and Yaśodā and following in their footsteps; bhārata-O Mahārāja Parīkṣit.
Thereafter, O Mahārāja Parīkṣit, best of the Bhāratas, when the Supreme Personality of Godhead became the son of Nanda Mahārāja and Yaśodā, they maintained continuous, unswerving devotional love in parental affection. And in their association, all the other inhabitants of Vṛndāvana, the gopas and gopīs, developed the culture of kṛṣṇa-bhakti.
Although when the Supreme Personality of Godhead stole the butter, curd and milk of the neighboring gopas and gopīs this teasing superficially seemed troublesome, in fact it was an exchange of affection in the ecstasy of devotional service. The more the gopas and gopīs exchanged feelings with the Lord, the more their devotional service increased. Sometimes we may superficially see that a devotee is in difficulty because of being engaged in devotional service, but the fact is different. When a devotee suffers for Kṛṣṇa, that suffering is transcendental enjoyment. Unless one becomes a devotee, this cannot be understood. When Kṛṣṇa exhibited His childhood pastimes, not only did Nanda Mahārāja and Yaśodā increase their devotional affection, but those in their association also increased in devotional service. In other words, persons who follow the activities of Vṛndāvana will also develop devotional service in the highest perfection.
TEXT 52
kṛṣṇo brahmaṇa ādeśaṁ
satyaṁ kartuṁ vraje vibhuḥ
saha-rāmo vasaṁś cakre
teṣāṁ prītiṁ sva-līlayā
SYNONYMS
kṛṣṇaḥ-the Supreme Personality, Kṛṣṇa; brahmaṇaḥ-of Lord Brahmā; ādeśam-the order; satyam-truthful; kartum-to make; vraje-in Vrajabhūmi, Vṛndāvana; vibhuḥ-the supreme powerful; saha-rāmaḥ-along with Balarāma; vasan-residing; cakre-increased; teṣām-of all the inhabitants of Vṛndāvana; prītim-the pleasure; sva-līlayā-by His transcendental pastimes.
Thus the Supreme Personality, Kṛṣṇa, along with Balarāma, lived in Vrajabhūmi, Vṛndāvana, just to substantiate the benediction of Brahmā. By exhibiting different pastimes in His childhood, He increased the transcendental pleasure of Nanda and the other inhabitants of Vṛndāvana.
Thus end the Bhaktivedanta purports of the Tenth Canto, Eighth Chapter, of the Śrīmad-Bhāgavatam, entitled, "Lord Kṛṣṇa Shows the Universal Form Within His Mouth."
Chapter Nine
Mother Yaśodā Binds Lord Lord Kṛṣṇa
While mother Yaśodā was allowing Kṛṣṇa to drink her breast milk, she was forced to stop because she saw the milk pan boiling over on the oven. The maidservants being engaged in other business, she stopped allowing Kṛṣṇa to drink from her breast and immediately attended to the overflowing milk pan. Kṛṣṇa became very angry because of His mother's behavior and devised a means of breaking the pots of yogurt. Because He created this disturbance, mother Yaśodā decided to bind Him. These incidents are described in this chapter.
One day, the maidservants being engaged in other work, mother Yaśodā was churning the yogurt into butter herself, and in the meantime Kṛṣṇa came and requested her to allow Him to suck her breast milk. Of course, mother Yaśodā immediately allowed Him to do so, but then she saw that the hot milk on the oven was boiling over, and therefore she immediately stopped allowing Kṛṣṇa to drink the milk of her breast and went to stop the milk on the oven from overflowing. Kṛṣṇa, however, having been interrupted in His business of sucking the breast, was very angry. He took a piece of stone, broke the churning pot and entered a room, where He began to eat the freshly churned butter. When mother Yaśodā, after attending to the overflowing milk, returned and saw the pot broken, she could understand that this was the work of Kṛṣṇa, and therefore she went to search for Him. When she entered the room, she saw Kṛṣṇa standing on the ulūkhala, a large mortar for grinding spices. Having turned the mortar upside down, He was stealing butter hanging from a swing and was distributing the butter to the monkeys. As soon as Kṛṣṇa saw that His mother had come, He immediately began to run away, and mother Yaśodā began to follow Him. After going some distance, mother Yaśodā was able to catch Kṛṣṇa, who because of His offense was crying. Mother Yaśodā, of course, threatened to punish Kṛṣṇa if He acted that way again, and she decided to bind Him with rope. Unfortunately, when the time came to knot the rope, the rope with which she wanted to bind Him was short by a distance equal to the width of two fingers. When she made the rope longer by adding another rope, she again saw that it was short by two fingers. Again and again she tried, and again and again she found the rope too short by two fingers. Thus she became very tired, and Kṛṣṇa, seeing His affectionate mother so tired, allowed Himself to be bound. Now, being compassionate, He did not show her His unlimited potency. After mother Yaśodā bound Kṛṣṇa and became engaged in other household affairs, Kṛṣṇa observed two yamala-arjuna trees, which were actually Nalakūvara and Maṇigrīva, two sons of Kuvera who had been condemned by Nārada Muni to become trees. Kṛṣṇa, by His mercy, now began to proceed toward the trees to fulfill the desire of Nārada Muni.
TEXTS 1–2
śrī-śuka uvāca
ekadā gṛha-dāsīṣu
yaśodā nanda-gehinī
karmāntara-niyuktāsu
nirmamantha svayaṁ dadhi
yāni yānīha gītāni
tad-bāla-caritāni ca
dadhi-nirmanthane kāle
smarantī tāny agāyata
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; ekadā-one day; gṛha-dāsīṣu-when all the maidservants of the household were otherwise engaged; yaśodā-mother Yaśodā; nanda-gehinī-the queen of Nanda Mahārāja; karma-antara-in other household affairs; niyuktāsu-being engaged; nirmamantha-churned; svayam-personally; dadhi-the yogurt; yāni-all such; yāni-such; iha-in this connection; gītāni-songs; tat-bāla-caritāni-in which the activities of her own child were enacted; ca-and; dadhi-nirmanthane-while churning the yogurt; kāle-at that time; smarantī-remembering; tāni-all of them (in the form of songs); agāyata-chanted.
Śrī Śukadeva Gosvāmī continued: One day when mother Yaśodā saw that all the maidservants were engaged in other household affairs, she personally began to churn the yogurt. While churning, she remembered the childish activities of Kṛṣṇa, and in her own way she composed songs and enjoyed singing to herself about all those activities.
Śrīla Viśvanātha Cakravartī Ṭhākura, quoting from the Vaiṣṇava-toṣaṇī of Śrīla Sanātana Gosvāmī, says that the incident of Kṛṣṇa's breaking the pot of yogurt and being bound by mother Yaśodā took place on the Dipavali Day, or Dīpa-mālikā. Even today in India, this festival is generally celebrated very gorgeously in the month of Kārtika by fireworks and lights, especially in Bombay. It is to be understood that among all the cows of Nanda Mahārāja, several of mother Yaśodā's cows ate only grasses so flavorful that the grasses would automatically flavor the milk. Mother Yaśodā wanted to collect the milk from these cows, make it into yogurt and churn it into butter personally, since she thought that this child Kṛṣṇa was going to the houses of neighborhood gopas and gopīs to steal butter because He did not like the milk and yogurt ordinarily prepared.
While churning the butter, mother Yaśodā was singing about the childhood activities of Kṛṣṇa. It was formerly a custom that if one wanted to remember something constantly, he would transform it into poetry or have this done by a professional poet. It appears that mother Yaśodā did not want to forget Kṛṣṇa's activities at any time. Therefore she poeticized all of Kṛṣṇa's childhood activities, such as the killing of Pūtanā, Aghāsura, Śakaṭāsura and Tṛṇāvarta, and while churning the butter, she sang about these activities in poetical form. This should be the practice of persons eager to remain Kṛṣṇa conscious twenty-four hours a day. This incident shows how Kṛṣṇa conscious mother Yaśodā was. To stay in Kṛṣṇa consciousness, we should follow such persons.
TEXT 3
kṣaumaṁ vāsaḥ pṛthu-kaṭi-taṭe bibhratī sūtra-naddhaṁ
putra-sneha-snuta-kuca-yugaṁ jāta-kampaṁ ca subhrūḥ
rajjv-ākarṣa-śrama-bhuja-calat-kaṅkaṇau kuṇḍale ca
svinnaṁ vaktraṁ kabara-vigalan-mālatī nirmamantha
SYNONYMS
kṣaumam-saffron and yellow mixed; vāsaḥ-mother Yaśodā was wearing such a sari; pṛthu-kaṭi-taṭe-surrounding her large hips; bibhratī-shaking; sūtra-naddham-bound with a belt; putra-sneha-snuta-because of intense love for her child, became wet with milk; kuca-yugam-the nipples of her breasts; jāta-kampam ca-as they were very nicely moving and quivering; su-bhrūḥ-who had very beautiful eyebrows; rajju-ākarṣa-by pulling on the rope of the churning rod; śrama-because of the labor; bhuja-on whose hands; calat-kaṅkaṇau-the two bangles were moving; kuṇḍale-the two earrings; ca-also; svinnam-her hair was black like a cloud, so perspiration was dropping like rain; vaktram-throughout her face; kabara-vigalat-mālatī-and mālatī flowers were dropping from her hair; nirmamantha-thus mother Yaśodā was churning the butter.
Dressed in a saffron-yellow sari, with a belt tied about her full hips, mother Yaśodā pulled on the churning rope, laboring considerably, her bangles and earrings moving and vibrating and her whole body shaking. Because of her intense love for her child, her breasts were wet with milk. Her face, with its very beautiful eyebrows, was wet with perspiration, and mālatī flowers were falling from her hair.
Anyone who desires to be Kṛṣṇa conscious in motherly affection or parental affection should contemplate the bodily features of mother Yaśodā. It is not that one should desire to become like Yaśodā, for this is Māyāvāda. Either in parental affection or conjugal love, friendship or servitorship-in any way-we must follow in the footsteps of the inhabitants of Vṛndāvana, not try to become like them. Therefore this description is provided here. Advanced devotees must cherish this description, always thinking of mother Yaśodā's features-how she was dressed, how she was working and perspiring, how beautifully the flowers were arranged in her hair, and so on. One should take advantage of the full description provided here by thinking of mother Yaśodā in maternal affection for Kṛṣṇa.
TEXT 4
tāṁ stanya-kāma āsādya
mathnantīṁ jananīṁ hariḥ
gṛhītvā dadhi-manthānaṁ
nyaṣedhat prītim āvahan
SYNONYMS
tām-unto mother Yaśodā; stanya-kāmaḥ-Kṛṣṇa, who was desiring to drink her breast milk; āsādya-appearing before her; mathnantīm-while she was churning butter; jananīm-to the mother; hariḥ-Kṛṣṇa; gṛhītvā-catching; dadhi-manthānam-the churning rod; nyaṣedhat-forbade; prītim āvahan-creating a situation of love and affection.
While mother Yaśodā was churning butter, Lord Kṛṣṇa, desiring to drink the milk of her breast, appeared before her, and in order to increase her transcendental pleasure, He caught hold of the churning rod and began to prevent her from churning.
Kṛṣṇa was sleeping within the room, and as soon as He got up, He became hungry and went to His mother. Wanting to stop her from churning and drink the milk of her breasts, He stopped her from moving the churning rod.
TEXT 5
tam aṅkam ārūḍham apāyayat stanaṁ
sneha-snutaṁ sa-smitam īkṣatī mukham
atṛptam utsṛjya javena sā yayāv
utsicyamāne payasi tv adhiśrite
SYNONYMS
tam-unto Kṛṣṇa; aṅkam ārūḍham-very affectionately allowing Him to sit down on her lap; apāyayat-allowed to drink; stanam-her breast; sneha-snutam-which was flowing with milk because of intense affection; sa-smitam īkṣatī mukham-mother Yaśodā was smiling and observing the smiling face of Kṛṣṇa; atṛptam-Kṛṣṇa, who was still not fully satisfied by drinking the milk; utsṛjya-putting Him aside; javena-very hastily; sā-mother Yaśodā; yayau-left that place; utsicyamāne payasi-because of seeing that the milk was overflowing; tu-but; adhiśrite-in the milk pan on the oven.
Mother Yaśodā then embraced Kṛṣṇa, allowed Him to sit down on her lap, and began to look upon the face of the Lord with great love and affection. Because of her intense affection, milk was flowing from her breast. But when she saw that the milk pan on the oven was boiling over, she immediately left her son to take care of the overflowing milk, although the child was not yet fully satisfied with drinking the milk of His mother's breast.
Everything in the household affairs of mother Yaśodā was meant for Kṛṣṇa. Although Kṛṣṇa was drinking the breast milk of mother Yaśodā, when she saw that the milk pan in the kitchen was overflowing, she had to take care of it immediately, and thus she left her son, who then became very angry, not having been fully satisfied with drinking the milk of her breast. Sometimes one must take care of more than one item of important business for the same purpose. Therefore mother Yaśodā was not unjust when she left her son to take care of the overflowing milk. On the platform of love and affection, it is the duty of the devotee to do one thing first and other things later. The proper intuition by which to do this is given by Kṛṣṇa.
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
(Bg. 10.10)
In Kṛṣṇa consciousness, everything is dynamic. Kṛṣṇa guides the devotee in what to do first and what to do next on the platform of absolute truth.
TEXT 6
sañjāta-kopaḥ sphuritāruṇādharaṁ
sandaśya dadbhir dadhi-mantha-bhājanam
bhittvā mṛṣāśrur dṛṣad-aśmanā raho
jaghāsa haiyaṅgavam antaraṁ gataḥ
SYNONYMS
sañjāta-kopaḥ-in this way, Kṛṣṇa being very angry; sphurita-aruṇa-adharam-swollen reddish lips; sandaśya-capturing; dadbhiḥ-by His teeth; dadhi-mantha-bhājanam-the pot in which yogurt was being churned; bhittvā-breaking; mṛṣā-aśruḥ-with false tears in the eyes; dṛṣat-aśmanā-with a piece of stone; rahaḥ-in a solitary place; jaghāsa-began to eat; haiyaṅgavam-the freshly churned butter; antaram-within the room; gataḥ-having gone.
Being very angry and biting His reddish lips with His teeth, Kṛṣṇa, with false tears in His eyes, broke the container of yogurt with a piece of stone. Then He entered a room and began to eat the freshly churned butter in a solitary place.
It is natural that when a child becomes angry he can begin crying with false tears in his eyes. So Kṛṣṇa did this, and biting His reddish lips with His teeth, He broke the pot with a stone, entered a room and began to eat the freshly churned butter.
TEXT 7
uttārya gopī suśṛtaṁ payaḥ punaḥ
praviśya saṁdṛśya ca dadhy-amatrakam
bhagnaṁ vilokya sva-sutasya karma taj
jahāsa taṁ cāpi na tatra paśyatī
SYNONYMS
uttārya-putting down from the oven; gopī-mother Yaśodā; su-śṛtam-very hot; payaḥ-the milk; punaḥ-again; praviśya-entered the churning spot; saṁdṛśya-by observing; ca-also; dadhi-amatrakam-the container of yogurt; bhagnam-broken; vilokya-seeing this; sva-sutasya-of her own child; karma-work; tat-that; jahāsa-smiled; tam ca-Kṛṣṇa also; api-at the same time; na-not; tatra-there; paśyatī-finding.
Mother Yaśodā, after taking down the hot milk from the oven, returned to the churning spot, and when she saw that the container of yogurt was broken and that Kṛṣṇa was not present, she concluded that the breaking of the pot was the work of Kṛṣṇa.
Seeing the pot broken and Kṛṣṇa not present, Yaśodā definitely concluded that the breaking of the pot was the work of Kṛṣṇa. There was no doubt about it.
TEXT 8
ulūkhalāṅghrer upari vyavasthitaṁ
markāya kāmaṁ dadataṁ śici sthitam
haiyaṅgavaṁ caurya-viśaṅkitekṣaṇaṁ
nirīkṣya paścāt sutam āgamac chanaiḥ
SYNONYMS
ulūkhala-aṅghreḥ-of the mortar in which spices were ground and which was being kept upside down; upari-on top; vyavasthitam-Kṛṣṇa was sitting; markāya-unto a monkey; kāmam-according to His satisfaction; dadatam-delivering shares; śici sthitam-situated in the butter pot hanging on the swing; haiyaṅgavam-butter and other milk preparations; caurya-viśaṅkita-because of stealing, were anxiously looking hither and thither; īkṣaṇam-whose eyes; nirīkṣya-by seeing these activities; paścāt-from behind; sutam-her son; āgamat-she reached; śanaiḥ-very slowly, cautiously.
Kṛṣṇa, at that time, was sitting on an upside-down wooden mortar for grinding spices and was distributing milk preparations such as yogurt and butter to the monkeys as He liked. Because of having stolen, He was looking all around with great anxiety, suspecting that He might be chastised by His mother. Mother Yaśodā, upon seeing Him, very cautiously approached Him from behind.
Mother Yaśodā was able to trace Kṛṣṇa by following His butter-smeared footprints. She saw that Kṛṣṇa was stealing butter, and thus she smiled. Meanwhile, the crows also entered the room and came out in fear. Thus mother Yaśodā found Kṛṣṇa stealing butter and very anxiously looking here and there.
TEXT 9
tām ātta-yaṣṭiṁ prasamīkṣya satvaras
tato 'varuhyāpasasāra bhītavat
gopy anvadhāvan na yam āpa yogināṁ
kṣamaṁ praveṣṭuṁ tapaseritaṁ manaḥ
SYNONYMS
tām-unto mother Yaśodā; ātta-yaṣṭim-carrying in her hand a stick; prasamīkṣya-Kṛṣṇa, seeing her in that attitude; satvaraḥ-very quickly; tataḥ-from there; avaruhya-getting down; apasasāra-began to flee; bhīta-vat-as if very much afraid; gopī-mother Yaśodā; anvadhāvat-began to follow Him; na-not; yam-unto whom; āpa-failed to reach; yoginām-of great yogīs, mystics; kṣamam-who could reach Him; praveṣṭum-trying to enter into the Brahman effulgence or Paramātmā; tapasā-with great austerities and penances; īritam-trying for that purpose; manaḥ-by meditation.
When Lord Śrī Kṛṣṇa saw His mother, stick in hand, He very quickly got down from the top of the mortar and began to flee as if very much afraid. Although yogīs try to capture Him as Paramātmā by meditation, desiring to enter into the effulgence of the Lord with great austerities and penances, they fail to reach Him. But mother Yaśodā, thinking that same Personality of Godhead, Kṛṣṇa, to be her son, began following Kṛṣṇa to catch Him.
Yogīs, mystics, want to catch Kṛṣṇa as Paramātmā, and with great austerities and penances they try to approach Him, yet they cannot. Here we see, however, that Kṛṣṇa is going to be caught by Yaśodā and is running away in fear. This illustrates the difference between the bhakta and the yogī. Yogīs cannot reach Kṛṣṇa, but for pure devotees like mother Yaśodā, Kṛṣṇa is already caught. Kṛṣṇa was even afraid of mother Yaśodā's stick. This was mentioned by Queen Kuntī in her prayers: bhaya-bhāvanayā sthitasya (Bhāg. 1.8.31). Kṛṣṇa is afraid of mother Yaśodā, and yogīs are afraid of Kṛṣṇa. Yogīs try to reach Kṛṣṇa by jñāna-yoga and other yogas, but fail. Yet although mother Yaśodā was a woman, Kṛṣṇa was afraid of her, as clearly described in this verse.
TEXT 10
anvañcamānā jananī bṛhac-calac-
chroṇī-bharākrānta-gatiḥ sumadhyamā
javena visraṁsita-keśa-bandhana-
cyuta-prasūnānugatiḥ parāmṛśat
SYNONYMS
anvañcamānā-following Kṛṣṇa very swiftly; jananī-mother Yaśodā; bṛhat-calat-śroṇī-bhara-ākrānta-gatiḥ-being overburdened by the weight of her large breasts, she became tired and had to reduce her speed; su-madhyamā-because of her thin waist; javena-because of going very fast; visraṁsita-keśa-bandhana-from her arrangement of hair, which had become loosened; cyuta-prasūna-anugatiḥ-she was followed by the flowers falling after her; parāmṛśat-finally captured Kṛṣṇa without fail.
While following Kṛṣṇa, mother Yaśodā, her thin waist overburdened by her heavy breasts, naturally had to reduce her speed. Because of following Kṛṣṇa very swiftly, her hair became loose, and the flowers in her hair were falling after her. Yet she did not fail to capture her son Kṛṣṇa.
Yogīs cannot capture Kṛṣṇa by severe penances and austerities, but mother Yaśodā, despite all obstacles, was finally able to catch Kṛṣṇa without difficulty. This is the difference between a yogī and a bhakta. Yogīs cannot enter even the effulgence of Kṛṣṇa. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣu (Brahma-saṁhitā 5.40). In that effulgence there are millions of universes, but yogīs and jñānīs cannot enter that effulgence even after many, many years of austerities, whereas bhaktas can capture Kṛṣṇa simply by love and affection. This is the example shown here by mother Yaśodā. Kṛṣṇa therefore confirms that if one wants to capture Him, one must undertake devotional service.
bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram
(Bg. 18.55)
Bhaktas enter even the planet of Kṛṣṇa very easily, but the less intelligent yogīs and jñānīs, by their meditation, remain running after Kṛṣṇa. Even if they enter Kṛṣṇa's effulgence, they fall down.
TEXT 11
kṛtāgasaṁ taṁ prarudantam akṣiṇī
kaṣantam añjan-maṣiṇī sva-pāṇinā
udvīkṣamāṇaṁ bhaya-vihvalekṣaṇaṁ
haste gṛhītvā bhiṣayanty avāgurat
SYNONYMS
kṛta-āgasam-who was an offender; tam-unto Kṛṣṇa; prarudantam-with a crying attitude; akṣiṇī-His two eyes; kaṣantam-rubbing; añjat-maṣiṇī-from whose eyes the blackish ointment was distributed all over His face with tears; sva-pāṇinā-with His own hand; udvīkṣamāṇam-who was seen in that attitude by mother Yaśodā; bhaya-vihvala-īkṣaṇam-whose eyes appeared distressed because of such fear of His mother; haste-by the hand; gṛhītvā-catching; bhiṣayantī-mother Yaśodā was threatening Him; avāgurat-and thus she very mildly chastised Him.
When caught by mother Yaśodā, Kṛṣṇa became more and more afraid and admitted to being an offender. As she looked upon Him, she saw that He was crying, His tears mixing with the black ointment around His eyes, and as He rubbed His eyes with His hands, He smeared the ointment all over His face. Mother Yaśodā, catching her beautiful son by the hand, mildly began to chastise Him.
From these dealings between mother Yaśodā and Kṛṣṇa, we can understand the exalted position of a pure devotee in loving service to the Lord. Yogīs, jñānīs, karmīs and Vedāntists cannot even approach Kṛṣṇa; they must remain very, very far away from Him and try to enter His bodily effulgence, although this also they are unable to do. Great demigods like Lord Brahmā and Lord Śiva always worship the Lord by meditation and by service. Even the most powerful Yamarāja fears Kṛṣṇa. Therefore, as we find in the history of Ajāmila, Yamarāja instructed his followers not even to approach the devotees, what to speak of capturing them. In other words, Yamarāja also fears Kṛṣṇa and Kṛṣṇa's devotees. Yet this Kṛṣṇa became so dependent on mother Yaśodā that when she simply showed Kṛṣṇa the stick in her hand, Kṛṣṇa admitted to being an offender and began to cry like an ordinary child. Mother Yaśodā, of course, did not want to chastise her beloved child very much, and therefore she immediately threw her stick away and simply rebuked Kṛṣṇa, saying, "Now I shall bind You so that You cannot commit any further offensive activities. Nor for the time being can You play with Your playmates." This shows the position of a pure devotee, in contrast with others, like jñānīs, yogīs and the followers of Vedic ritualistic ceremonies, in regarding the transcendental nature of the Absolute Truth.
TEXT 12
tyaktvā yaṣṭiṁ sutaṁ bhītaṁ
vijñāyārbhaka-vatsalā
iyeṣa kila taṁ baddhuṁ
dāmnātad-vīrya-kovidā
SYNONYMS
tyaktvā-throwing away; yaṣṭim-the stick in her hand; sutam-her son; bhītam-considering her son's great fear; vijñāya-understanding; arbhaka-vatsalā-the most affectionate mother of Kṛṣṇa; iyeṣa-desired; kila-indeed; tam-Kṛṣṇa; baddhum-to bind; dāmnā-with a rope; a-tat-vīrya-kovidā-without knowledge of the supremely powerful Personality of Godhead (because of intense love for Kṛṣṇa).
Mother Yaśodā was always overwhelmed by intense love for Kṛṣṇa, not knowing who Kṛṣṇa was or how powerful He was. Because of maternal affection for Kṛṣṇa, she never even cared to know who He was. Therefore, when she saw that her son had become excessively afraid, she threw the stick away and desired to bind Him so that He would not commit any further naughty activities.
Mother Yaśodā wanted to bind Kṛṣṇa not in order to chastise Him but because she thought that the child was so restless that He might leave the house in fear. That would be another disturbance. Therefore, because of full affection, to stop Kṛṣṇa from leaving the house, she wanted to bind Him with rope. Mother Yaśodā wanted to impress upon Kṛṣṇa that since He was afraid merely to see her stick, He should not perform such disturbing activities as breaking the container of yogurt and butter and distributing its contents to the monkeys. Mother Yaśodā did not care to understand who Kṛṣṇa was and how His power spreads everywhere. This is an example of pure love for Kṛṣṇa.
TEXTS 13–14
na cāntar na bahir yasya
na pūrvaṁ nāpi cāparam
pūrvāparaṁ bahiś cāntar
jagato yo jagac ca yaḥ
taṁ matvātmajam avyaktaṁ
martya-liṅgam adhokṣajam
gopikolūkhale dāmnā
babandha prākṛtaṁ yathā
SYNONYMS
na-not; ca-also; antaḥ-interior; na-nor; bahiḥ-exterior; yasya-whose; na-neither; pūrvam-beginning; na-nor; api-indeed; ca-also; aparam-end; pūrva-aparam-the beginning and the end; bahiḥ ca antaḥ-the external and the internal; jagataḥ-of the whole cosmic manifestation; yaḥ-one who is; jagat ca yaḥ-and who is everything in creation in total; tam-Him; matvā-considering; ātmajam-her own son; avyaktam-the unmanifested; martya-liṅgam-appearing as a human being; adhokṣajam-beyond sense perception; gopikā-mother Yaśodā; ulūkhale-to the grinding mortar; dāmnā-by a rope; babandha-bound; prākṛtam yathā-as done to a common human child.
The Supreme Personality of Godhead has no beginning and no end, no exterior and no interior, no front and no rear. In other words, He is all-pervading. Because He is not under the influence of the element of time, for Him there is no difference between past, present and future; He exists in His own transcendental form at all times. Being absolute, beyond relativity, He is free from distinctions between cause and effect, although He is the cause and effect of everything. That unmanifested person, who is beyond the perception of the senses, had now appeared as a human child, and mother Yaśodā, considering Him her own ordinary child, bound Him to the wooden mortar with a rope.
In Bhagavad-gītā (10.12), Kṛṣṇa is described as the Supreme Brahman (paraṁ brahma paraṁ dhāma). The word brahma means "the greatest." Kṛṣṇa is greater than the greatest, being unlimited and all-pervading. How can it be possible for the all-pervading to be measured or bound? Then again, Kṛṣṇa is the time factor. Therefore, He is all-pervading not only in space but also in time. We have measurements of time, but although we are limited by past, present and future, for Kṛṣṇa these do not exist. Every individual person can be measured, but Kṛṣṇa has already shown that although He also is an individual, the entire cosmic manifestation is within His mouth. All these points considered, Kṛṣṇa cannot be measured. How then did Yaśodā want to measure Him and bind Him? We must conclude that this took place simply on the platform of pure transcendental love. This was the only cause.
advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(Brahma-saṁhitā 5.33)
Everything is one because Kṛṣṇa is the supreme cause of everything. Kṛṣṇa cannot be measured or calculated by Vedic knowledge (vedeṣu durlabham). He is available only to devotees (adurlabham ātma-bhaktau). Devotees can handle Him because they act on the basis of loving service (bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ) [Bg. 18.55]. Thus mother Yaśodā wanted to bind Him.
TEXT 15
tad dāma badhyamānasya
svārbhakasya kṛtāgasaḥ
dvy-aṅgulonam abhūt tena
sandadhe 'nyac ca gopikā
SYNONYMS
tat dāma-that binding rope; badhyamānasya-who was being bound by mother Yaśodā; sva-arbhakasya-of her own son; kṛta-āgasaḥ-who was an offender; dvi-aṅgula-by a measurement of two fingers; ūnam-short; abhūt-became; tena-with that rope; sandadhe-joined; anyat ca-another rope; gopikā-mother Yaśodā.
When mother Yaśodā was trying to bind the offending child, she saw that the binding rope was short by a distance the width of two fingers. Thus she brought another rope to join to it.
Here is the first chapter in Kṛṣṇa's exhibition of unlimited potency to mother Yaśodā when she tried to bind Him: the rope was too short. The Lord had already shown His unlimited potency by killing Pūtanā, Śakaṭāsura and Tṛṇāvarta. Now Kṛṣṇa exhibited another vibhūti, or display of potency, to mother Yaśodā. "Unless I agree," Kṛṣṇa desired to show, "you cannot bind Me." Thus although mother Yaśodā, in her attempt to bind Kṛṣṇa, added one rope after another, ultimately she was a failure. When Kṛṣṇa agreed, however, she was successful. In other words, one must be in transcendental love with Kṛṣṇa, but that does not mean that one can control Kṛṣṇa. When Kṛṣṇa is satisfied with one's devotional service, He does everything Himself. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. He reveals more and more to the devotee as the devotee advances in service. Jihvādau: this service begins with the tongue, with chanting and with taking the prasāda of Kṛṣṇa.
ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ
[BRS. ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ
"No one can understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṇa through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him." (Bhakti-rasāmṛta-sindhu 1.2.234)1.2.234]
TEXT 16
yadāsīt tad api nyūnaṁ
tenānyad api sandadhe
tad api dvy-aṅgulaṁ nyūnaṁ
yad yad ādatta bandhanam
SYNONYMS
yadā-when; āsīt-became; tat api-even the new rope that had been joined; nyūnam-still short; tena-then, with the second rope; anyat api-another rope also; sandadhe-she joined; tat api-that also; dvi-aṅgulam-by a measurement of two fingers; nyūnam-remained short; yat yat ādatta-in this way, one after another, whatever ropes she joined; bandhanam-for binding Kṛṣṇa.
This new rope also was short by a measurement of two fingers, and when another rope was joined to it, it was still two fingers too short. As many ropes as she joined, all of them failed; their shortness could not be overcome.
TEXT 17
evaṁ sva-geha-dāmāni
yaśodā sandadhaty api
gopīnāṁ susmayantīnāṁ
smayantī vismitābhavat
SYNONYMS
evam-in this manner; sva-geha-dāmāni-all the ropes available in the household; yaśodā-mother Yaśodā; sandadhati api-although she was joining one after another; gopīnām-when all the other elderly gopī friends of mother Yaśodā; su-smayantīnām-were all taking pleasure in this funny affair; smayantī-mother Yaśodā was also smiling; vismitā abhavat-all of them were struck with wonder.
Thus mother Yaśodā joined whatever ropes were available in the household, but still she failed in her attempt to bind Kṛṣṇa. Mother Yaśodā's friends, the elderly gopīs in the neighborhood, were smiling and enjoying the fun. Similarly, mother Yaśodā, although laboring in that way, was also smiling. All of them were struck with wonder.
Actually this incident was wonderful because Kṛṣṇa was only a child with small hands. To bind Him should have required only a rope not more than two feet long. All the ropes in the house combined together might have been hundreds of feet long, but still He was impossible to bind, for all the ropes together were still too short. Naturally mother Yaśodā and her gopī friends thought, "How is this possible?" Seeing this funny affair, all of them were smiling. The first rope was short by a measurement the width of two fingers, and after the second rope was added, it was still two fingers too short. If the shortness of all the ropes were added together, it must have amounted to the width of hundreds of fingers. Certainly this was astonishing. This was another exhibition of Kṛṣṇa's inconceivable potency to His mother and His mother's friends.
TEXT 18
sva-mātuḥ svinna-gātrāyā
visrasta-kabara-srajaḥ
dṛṣṭvā pariśramaṁ kṛṣṇaḥ
kṛpayāsīt sva-bandhane
SYNONYMS
sva-mātuḥ-of His own mother (Kṛṣṇa's mother, Yaśodādevī); svinna-gātrāyāḥ-when Kṛṣṇa saw His mother perspiring all over because of unnecessary labor; visrasta-were falling down; kabara-from her hair; srajaḥ-of whom the flowers; dṛṣṭvā-by seeing the condition of His mother; pariśramam-He could understand that she was now overworked and feeling fatigued; kṛṣṇaḥ-the Supreme Personality of Godhead; kṛpayā-by His causeless mercy upon His devotee and mother; āsīt-agreed; sva-bandhane-in binding Him.
Because of mother Yaśodā's hard labor, her whole body became covered with perspiration, and the flowers and comb were falling from her hair. When child Kṛṣṇa saw His mother thus fatigued, He became merciful to her and agreed to be bound.
When mother Yaśodā and the other ladies finally saw that Kṛṣṇa, although decorated with many bangles and other jeweled ornaments, could not be bound with all the ropes available in the house, they decided that Kṛṣṇa was so fortunate that He could not be bound by any material condition. Thus they gave up the idea of binding Him. But in competition between Kṛṣṇa and His devotee, Kṛṣṇa sometimes agrees to be defeated. Thus Kṛṣṇa's internal energy, yogamāyā, was brought to work, and Kṛṣṇa agreed to be bound by mother Yaśodā.
TEXT 19
evaṁ sandarśitā hy aṅga
hariṇā bhṛtya-vaśyatā
sva-vaśenāpi kṛṣṇena
yasyedaṁ seśvaraṁ vaśe
SYNONYMS
evam-in this manner; sandarśitā-was exhibited; hi-indeed; aṅga-O Mahārāja Parīkṣit; hariṇā-by the Supreme Personality of Godhead; bhṛtya-vaśyatā-His transcendental quality of becoming subordinate to His servitor or devotee; sva-vaśena-who is within the control only of His own self; api-indeed; kṛṣṇena-by Kṛṣṇa; yasya-of whom; idam-the whole universe; sa-īśvaram-with the powerful demigods like Lord Śiva and Lord Brahmā; vaśe-under the control.
O Mahārāja Parīkṣit, this entire universe, with its great, exalted demigods like Lord Śiva, Lord Brahmā and Lord Indra, is under the control of the Supreme Personality of Godhead. Yet the Supreme Lord has one transcendental attribute: He comes under the control of His devotees. This was now exhibited by Kṛṣṇa in this pastime.
This pastime of Kṛṣṇa's is very difficult to understand, but devotees can understand it. It is therefore said, darśayaṁs tad-vidāṁ loka ātmano bhakta-vaśyatām (Bhāg. 10.11.9): the Lord displays the transcendental attribute of coming under the control of His devotees. As stated in the Brahma-saṁhitā (5.35):
eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ
yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ
aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
By His one plenary portion as Paramātmā, the Lord controls innumerable universes, with all their demigods; yet He agrees to be controlled by a devotee. In the Upaniṣads it is said that the Supreme Personality of Godhead can run with more speed than the mind, but here we see that although Kṛṣṇa wanted to avoid being arrested by His mother, He was finally defeated, and mother Yaśodā captured Him. Lakṣmī-sahasra-śata-sambhrama-sevyamānam: [Bs. 5.29] Kṛṣṇa is served by hundreds and thousands of goddesses of fortune. Nonetheless, He steals butter like one who is poverty-stricken. Yamarāja, the controller of all living entities, fears the order of Kṛṣṇa, yet Kṛṣṇa is afraid of His mother's stick. These contradictions cannot be understood by one who is not a devotee, but a devotee can understand how powerful is unalloyed devotional service to Kṛṣṇa; it is so powerful that Kṛṣṇa can be controlled by an unalloyed devotee. This bhṛtya-vaśyatā does not mean that He is under the control of the servant; rather, He is under the control of the servant's pure love. In Bhagavad-gītā (1.21) it is said that Kṛṣṇa became the chariot driver of Arjuna. Arjuna ordered Him, senayor ubhayor madhye rathaṁ sthāpaya me 'cyuta: "My dear Kṛṣṇa, You have agreed to be my charioteer and to execute my orders. Place my chariot between the two armies of soldiers." Kṛṣṇa immediately executed this order, and therefore one may argue that Kṛṣṇa also is not independent. But this is one's ajñāna, ignorance. Kṛṣṇa is always fully independent; when He becomes subordinate to His devotees, this is a display of ānanda-cinmaya-rasa, the humor of transcendental qualities that increases His transcendental pleasure. Everyone worships Kṛṣṇa as the Supreme Personality of Godhead, and therefore He sometimes desires to be controlled by someone else. Such a controller can be no one else but a pure devotee.
TEXT 20
nemaṁ viriñco na bhavo
na śrīr apy aṅga-saṁśrayā
prasādaṁ lebhire gopī
yat tat prāpa vimuktidāt
SYNONYMS
na-not; imam-this exalted position; viriñcaḥ-Lord Brahmā; na-nor; bhavaḥ-Lord Śiva; na-nor; śrīḥ-the goddess of fortune; api-indeed; aṅga-saṁśrayā-although she is always the better half of the Supreme Personality of Godhead; prasādam-mercy; lebhire-obtained; gopī-mother Yaśodā; yat tat-as that which; prāpa-obtained; vimukti-dāt-from Kṛṣṇa, who gives deliverance from this material world.
Neither Lord Brahmā, nor Lord Śiva, nor even the goddess of fortune, who is always the better half of the Supreme Lord, can obtain from the Supreme Personality of Godhead, the deliverer from this material world, such mercy as received by mother Yaśodā.
This is a comparative study between mother Yaśodā and other devotees of the Lord. As stated in Caitanya caritāmṛta (Ādi 5.142), ekale īśvara kṛṣṇa, āra saba bhṛtya: the only supreme master is Kṛṣṇa, and all others are His servants. Kṛṣṇa has the transcendental quality of bhṛtya-vaśyatā, becoming subordinate to His bhṛtya, or servant. Now, although everyone is bhṛtya and although Kṛṣṇa has the quality of becoming subordinate to His bhṛtya, the position of mother Yaśodā is the greatest. Lord Brahmā is bhṛtya, a servant of Kṛṣṇa, and he is ādi-kavi, the original creator of this universe (tene brahma hṛdā ya ādi-kavaye). Nonetheless, even he could not obtain such mercy as mother Yaśodā. As for Lord Śiva, he is the topmost Vaiṣṇava (vaiṣṇavānāṁ yathā śambhuḥ). What to speak of Lord Brahmā and Lord Śiva, the goddess of fortune, Lakṣmī, is the Lord's constant companion in service, since she always associates with His body. But even she could not get such mercy. Therefore Mahārāja Parīkṣit was surprised, thinking, "What did mother Yaśodā and Nanda Mahārāja do in their previous lives by which they got such a great opportunity, the opportunity to be the affectionate father and mother of Kṛṣṇa?"
In this verse there are three negative pronouncements-na, na, na. When anything is uttered three times-"do it, do it, do it"-one should understand that this is meant to indicate great stress on a fact. In this verse, we find na lebhire, na lebhire, na lebhire. Yet mother Yaśodā is in the supermost exalted position, and thus Kṛṣṇa has become completely subordinate to her.
The word vimuktidāt is also significant. There are different types of liberation, such as sāyujya, sālokya, sārūpya, sārṣṭi and sāmīpya, but vimukti means "special mukti." When after liberation one is situated on the platform of prema-bhakti, one is said to have achieved vimukti, "special mukti." Therefore the word na is mentioned. That exalted platform of premā is described by Śrī Caitanya Mahāprabhu as premā pum-artho mahān, and mother Yaśodā naturally acts in such an exalted position in loving affairs. She is therefore a nitya-siddha devotee, an expansion of Kṛṣṇa's hlādinī potency, His potency to enjoy transcendental bliss through expansions who are special devotees (ānanda-cinmaya-rasa-pratibhāvitābhiḥ). Such devotees are not sādhana-siddha.
TEXT 21
nāyaṁ sukhāpo bhagavān
dehināṁ gopikā-sutaḥ
jñānināṁ cātma-bhūtānāṁ
yathā bhaktimatām iha
SYNONYMS
na-not; ayam-this; sukha-āpaḥ-very easily obtainable, or an object of happiness; bhagavān-the Supreme Personality of Godhead; dehinām-of persons in the bodily concept of life, especially the karmīs; gopikā-sutaḥ-Kṛṣṇa, the son of mother Yaśodā (Kṛṣṇa as the son of Vasudeva is called Vāsudeva, and as the son of mother Yaśodā He is known as Kṛṣṇa); jñāninām ca-and of the jñānīs, who try to be free from material contamination; ātma-bhūtānām-of self-sufficient yogīs; yathā-as; bhakti-matām-of the devotees; iha-in this world.
The Supreme Personality of Godhead, Kṛṣṇa, the son of mother Yaśodā, is accessible to devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self.
Kṛṣṇa, the Supreme Personality of Godhead as the son of mother Yaśodā, is very easily available to devotees, but not to tapasvīs, yogīs, jñānīs and others who have a bodily concept of life. Although they may sometimes be called śānta-bhaktas, real bhakti begins with dāsya-rasa. Kṛṣṇa says in Bhagavad-gītā (4.11):
ye yathā māṁ prapadyante
tāṁs tathaiva bhajāmy aham
mama vartmānuvartante
manuṣyāḥ pārtha sarvaśaḥ
"As living entities surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā." Everyone is seeking Kṛṣṇa, for He is the Supersoul of all individual souls. Everyone loves his body and wants to protect it because he is within the body as the soul, and everyone loves the soul because the soul is part and parcel of the Supersoul. Therefore, everyone is actually seeking to achieve happiness by reviving his relationship with the Supersoul. As the Lord says in Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ: "By all the Vedas, it is I who am to be known." Therefore, the karmīs, jñānīs, yogīs and saintly persons are all seeking Kṛṣṇa. But by following in the footsteps of devotees who are in a direct relationship with Kṛṣṇa, especially the inhabitants of Vṛndāvana, one can reach the supreme position of associating with Kṛṣṇa. As it is said, vṛndāvanaṁ parityajya padam ekaṁ na gacchati: Kṛṣṇa does not leave Vṛndāvana even for a moment. The vṛndāvana-vāsīs-mother Yaśodā, Kṛṣṇa's friends and Kṛṣṇa's conjugal lovers, the younger gopīs with whom He dances-have very intimate relationships with Kṛṣṇa, and if one follows in the footsteps of these devotees, Kṛṣṇa is available. Although the nitya-siddha expansions of Kṛṣṇa always remain with Kṛṣṇa, if those engaged in sādhana-siddhi follow in the footsteps of Kṛṣṇa's nitya-siddha associates, such sādhana-siddhas also can easily attain Kṛṣṇa without difficulty. But there are those who are attached to bodily concepts of life. Lord Brahmā and Lord Śiva, for example, have very prestigious positions, and thus they have the sense of being very exalted īśvaras. In other words, because Lord Brahmā and Lord Śiva are guṇa-avatāras and have exalted positions, they have some small sense of being like Kṛṣṇa. But the pure devotees who inhabit Vṛndāvana do not possess any bodily conception. They are fully dedicated to the service of the Lord in sublime affection, premā. Śrī Caitanya Mahāprabhu has therefore recommended, premā pum-artho mahān: the highest perfection of life is premā, pure love in relationship with Kṛṣṇa. And mother Yaśodā appears to be the topmost of devotees who have attained this perfection.
TEXT 22
kṛṣṇas tu gṛha-kṛtyeṣu
vyagrāyāṁ mātari prabhuḥ
adrākṣīd arjunau pūrvaṁ
guhyakau dhanadātmajau
SYNONYMS
kṛṣṇaḥ tu-in the meantime; gṛha-kṛtyeṣu-in engagement in household affairs; vyagrāyām-very busy; mātari-when His mother; prabhuḥ-the Lord; adrākṣīt-observed; arjunau-the twin arjuna trees; pūrvam-before Him; guhyakau-which in a former millennium had been demigods; dhanada-ātmajau-the sons of Kuvera, the treasurer of the demigods.
While mother Yaśodā was very busy with household affairs, the Supreme Lord, Kṛṣṇa, observed twin trees known as yamala-arjuna, which in a former millennium had been the demigod sons of Kuvera.
TEXT 23
purā nārada-śāpena
vṛkṣatāṁ prāpitau madāt
nalakūvara-maṇigrīvāv
iti khyātau śriyānvitau
SYNONYMS
purā-formerly; nārada-śāpena-being cursed by Nārada Muni; vṛkṣatām-the forms of trees; prāpitau-obtained; madāt-because of madness; nalakūvara-one of them was Nalakūvara; maṇigrīvau-the other was Maṇigrīva; iti-thus; khyātau-well known; śriyā anvitau-very opulent.
In their former birth, these two sons, known as Nalakūvara and Maṇigrīva, were extremely opulent and fortunate. But because of pride and false prestige, they did not care about anyone, and thus Nārada Muni cursed them to become trees.
Thus end the Bhaktivedanta purports of the Tenth Canto, Ninth Chapter, of the Śrīmad-Bhāgavatam, entitled "Mother Yaśodā Binds Lord Kṛṣṇa."
Chapter Ten
Deliverance of the Yamala-arjuna Trees
This chapter describes how Kṛṣṇa broke the twin arjuna trees, from which Nalakūvara and Maṇigrīva, the sons of Kuvera, then came out.
Nalakūvara and Maṇigrīva were great devotees of Lord Śiva, but because of material opulence they became so extravagant and senseless that one day they were enjoying with naked girls in a lake and shamelessly walking here and there. Suddenly Nārada Muni passed by, but they were so maddened by their wealth and false prestige that even though they saw Nārada Muni present, they remained naked and were not even ashamed. In other words, because of opulence and false prestige, they lost their sense of common decency. Of course, it is the nature of the material qualities that when one becomes very much opulent in terms of wealth and a prestigious position, one loses one's sense of etiquette and does not care about anyone, even a sage like Nārada Muni. For such bewildered persons (ahaṅkāra-vimūḍhātmā), who especially deride devotees, the proper punishment is to be again stricken with poverty. The Vedic rules and regulations prescribe how to control the false sense of prestige by the practice of yama, niyama and so on (tapasā brahmacaryeṇa śamena ca damena ca [SB 6.1.13]). A poor man can be convinced very easily that the prestige of an opulent position in this material world is temporary, but a rich man cannot. Therefore Nārada Muni set an example by cursing these two persons, Nalakūvara and Maṇigrīva, to become dull and unconscious like trees. This was a fit punishment. But because Kṛṣṇa is always merciful, even though they were punished they were fortunate enough to see the Supreme Personality of Godhead face to face. Therefore the punishment given by Vaiṣṇavas is not at all punishment; rather, it is another kind of mercy. By the curse of the devarṣi, Nalakūvara and Maṇigrīva became twin arjuna trees and remained in the courtyard of mother Yaśodā and Nanda Mahārāja, waiting for the opportunity to see Kṛṣṇa directly. Lord Kṛṣṇa, by the desire of His devotee, uprooted these yamala-arjuna trees, and when Nalakūvara and Maṇigrīva were thus delivered by Kṛṣṇa after one hundred years of the devas, their old consciousness revived, and they offered Kṛṣṇa prayers suitable to be offered by demigods. Having thus gotten the opportunity to see Kṛṣṇa face to face, they understood how merciful Nārada Muni was, and therefore they expressed their indebtedness to him and thanked him. Then, after circumambulating the Supreme Personality of Godhead, Kṛṣṇa, they departed for their respective abodes.
TEXT 1
śrī-rājovāca
kathyatāṁ bhagavann etat
tayoḥ śāpasya kāraṇam
yat tad vigarhitaṁ karma
yena vā devarṣes tamaḥ
SYNONYMS
śrī-rājā uvāca-the King further inquired; kathyatām-please describe; bhagavan-O supremely powerful one; etat-this; tayoḥ-of both of them; śāpasya-of cursing; kāraṇam-the cause; yat-which; tat-that; vigarhitam-abominable; karma-act; yena-by which; vā-either; devarṣeḥ tamaḥ-the great sage Nārada became so angry.
King Parīkṣit inquired from Śukadeva Gosvāmī: O great and powerful saint, what was the cause of Nalakūvara's and Maṇigrīva's having been cursed by Nārada Muni? What did they do that was so abominable that even Nārada, the great sage, became angry at them? Kindly describe this to me.
TEXTS 2–3
śrī-śuka uvāca
rudrasyānucarau bhūtvā
sudṛptau dhanadātmajau
kailāsopavane ramye
mandākinyāṁ madotkaṭau
vāruṇīṁ madirāṁ pītvā
madāghūrṇita-locanau
strī-janair anugāyadbhiś
ceratuḥ puṣpite vane
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī replied; rudrasya-of Lord Śiva; anucarau-two great devotees or associates; bhūtvā-being elevated to that post; su-dṛptau-being proud of that position and their beautiful bodily features; dhanada-ātmajau-the two sons of Kuvera, treasurer of the demigods; kailāsa-upavane-in a small garden attached to Kailāsa Parvata, the residence of Lord Śiva; ramye-in a very beautiful place; mandākinyām-on the River Mandākinī; mada-utkaṭau-terribly proud and mad; vāruṇīm-a kind of liquor named Vāruṇī; madirām-intoxication; pītvā-drinking; mada-āghūrṇita-locanau-their eyes rolling with intoxication; strī-janaiḥ-with women; anugāyadbhiḥ-vibrating songs sung by them; ceratuḥ-wandered; puṣpite vane-in a nice flower garden.
Śukadeva Gosvāmī said: O King Parīkṣit, because the two sons of Kuvera had been elevated to the association of Lord Śiva, of which they were very much proud, they were allowed to wander in a garden attached to Kailāsa Hill, on the bank of the Mandākinī River. Taking advantage of this, they used to drink a kind of liquor called Vāruṇī. Accompanied by women singing after them, they would wander in that garden of flowers, their eyes always rolling in intoxication.
This verse mentions some of the material advantages afforded to persons associated with or devoted to Lord Śiva. Apart from Lord Śiva, if one is a devotee of any other demigod, one receives some material advantages. Foolish people, therefore, become devotees of demigods. This has been pointed out and criticized by Lord Kṛṣṇa in Bhagavad-gītā (7.20): kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ. Those who are not devotees of Kṛṣṇa have a taste for women, wine and so forth, and therefore they have been described as hṛta jñāna, bereft of sense. The Kṛṣṇa consciousness movement can very easily point out such foolish persons, for they have been indicated in Bhagavad-gītā (7.15), where Lord Kṛṣṇa says:
na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvaṁ āśritāḥ
"Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me." Anyone who is not a devotee of Kṛṣṇa and does not surrender to Kṛṣṇa must be considered narādhama, the lowest of men, and duṣkṛtī, one who always commits sinful activities. Thus there is no difficulty in finding out who is a third-class or fourth-class man, for one's position can be understood simply by this crucial test: is he or is he not a devotee of Kṛṣṇa?
Why are devotees of the demigods greater in number than the Vaiṣṇavas? The answer is given herein. Vaiṣṇavas are not interested in such fourth-class pleasures as wine and women, nor does Kṛṣṇa allow them such facilities.
TEXT 4
antaḥ praviśya gaṅgāyām
ambhoja-vana-rājini
cikrīḍatur yuvatibhir
gajāv iva kareṇubhiḥ
SYNONYMS
antaḥ-within; praviśya-entering; gaṅgāyām-the Ganges, known as Mandākinī; ambhoja-of lotus flowers; vana-rājini-where there was a congested forest; cikrīḍatuḥ-the two of them used to enjoy; yuvatibhiḥ-in the company of young girls; gajau-two elephants; iva-just like; kareṇubhiḥ-with female elephants.
Within the waters of the Mandākinī Ganges, which were crowded with gardens of lotus flowers, the two sons of Kuvera would enjoy young girls, just like two male elephants enjoying in the water with female elephants.
People generally go to the Ganges to be purified of the effects of sinful life, but here is an example of how foolish persons enter the Ganges to become involved in sinful life. It is not that everyone becomes purified by entering the Ganges. Everything, spiritual and material, depends on one's mental condition.
TEXT 5
yadṛcchayā ca devarṣir
bhagavāṁs tatra kaurava
apaśyan nārado devau
kṣībāṇau samabudhyata
SYNONYMS
yadṛcchayā-by chance, while wandering all over the universe; ca-and; deva-ṛṣiḥ-the supreme saintly person among the demigods; bhagavān-the most powerful; tatra-there (where the two sons of Kuvera were enjoying life); kaurava-O Mahārāja Parīkṣit; apaśyat-when he saw; nāradaḥ-the great saint; devau-the two boys of the demigods; kṣībāṇau-with eyes maddened by intoxication; samabudhyata-he could understand (their position).
O Mahārāja Parīkṣit, by some auspicious opportunity for the two boys, the great saint Devarṣi Nārada once appeared there by chance. Seeing them intoxicated, with rolling eyes, he could understand their situation.
It is said:
'sādhu-saṅga,' 'sādhu-saṅga'–sarva-śāstre kaya
lava-mātra sādhu-saṅge sarva-siddhi haya
(Cc. Madhya 22.54)
Wherever Nārada Muni goes, any moment at which he appears is understood to be extremely auspicious. It is also said:
brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja
"According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Kṛṣṇa. By the mercy of both Kṛṣṇa and the spiritual master, such a person receives the seed of the creeper of devotional service." (Cc. Madhya 19.151) Nārada appeared in the garden to give the two sons of Kuvera the seed of devotional service, even though they were intoxicated. Saintly persons know how to bestow mercy upon the fallen souls.
TEXT 6
taṁ dṛṣṭvā vrīḍitā devyo
vivastrāḥ śāpa-śaṅkitāḥ
vāsāṁsi paryadhuḥ śīghraṁ
vivastrau naiva guhyakau
SYNONYMS
tam-Nārada Muni; dṛṣṭvā-seeing; vrīḍitāḥ-being ashamed; devyaḥ-the young girls of the demigods; vivastrāḥ-although they were naked; śāpa-śaṅkitāḥ-being afraid of being cursed; vāsāṁsi-garments; paryadhuḥ-covered the body; śīghram-very swiftly; vivastrau-who were also naked; na-not; eva-indeed; guhyakau-the two sons of Kuvera.
Upon seeing Nārada, the naked young girls of the demigods were very much ashamed. Afraid of being cursed, they covered their bodies with their garments. But the two sons of Kuvera did not do so; instead, not caring about Nārada, they remained naked.
TEXT 7
tau dṛṣṭvā madirā-mattau
śrī-madāndhau surātmajau
tayor anugrahārthāya
śāpaṁ dāsyann idaṁ jagau
SYNONYMS
tau-the two boys of the demigods; dṛṣṭvā-seeing; madirā-mattau-very intoxicated because of drinking liquor; śrī-mada-andhau-being blind with false prestige and opulence; sura-ātmajau-the two sons of the demigods; tayoḥ-unto them; anugraha-arthāya-for the purpose of giving special mercy; śāpam-a curse; dāsyan-desiring to offer them; idam-this; jagau-uttered.
Seeing the two sons of the demigods naked and intoxicated by opulence and false prestige, Devarṣi Nārada, in order to show them special mercy, desired to give them a special curse. Thus he spoke as follows.
Although in the beginning Nārada Muni appeared very angry and cursed them, at the end the two demigods Nalakūvara and Maṇigrīva were able to see the Supreme Personality of Godhead, Kṛṣṇa, face to face. Thus the curse was ultimately auspicious and brilliant. One has to judge what kind of curse Nārada placed upon them. Śrīla Viśvanātha Cakravartī Ṭhākura gives herein a good example. When a father finds his child deeply asleep but the child has to take some medicine to cure some disease, the father pinches the child so that the child will get up and take the medicine. In a similar way, Nārada Muni cursed Nalakūvara and Maṇigrīva in order to cure their disease of material blindness.
TEXT 8
śrī-nārada uvāca
na hy anyo juṣato joṣyān
buddhi-bhraṁśo rajo-guṇaḥ
śrī-madād ābhijātyādir
yatra strī dyūtam āsavaḥ
SYNONYMS
śrī-nāradaḥ uvāca-Nārada Muni said; na-there is not; hi-indeed; anyaḥ-another material enjoyment; juṣataḥ-of one who is enjoying; joṣyān-things very attractive in the material world (different varieties of eating, sleeping, mating and defense); buddhi-bhraṁśaḥ-such enjoyments attract the intelligence; rajaḥ-guṇaḥ-being controlled by the mode of passion; śrī-madāt-than riches; ābhijātya-ādiḥ-among the four material principles (attractive personal bodily features, birth in an aristocratic family, being very learned, and being very rich); yatra-wherein; strī-women; dyūtam-gambling; āsavaḥ-wine (wine, women and gambling are very prominent).
Nārada Muni said: Among all the attractions of material enjoyment, the attraction of riches bewilders one's intelligence more than having beautiful bodily features, taking birth in an aristocratic family, and being learned. When one is uneducated but falsely puffed up by wealth, the result is that one engages his wealth in enjoying wine, women and gambling.
Among the three modes of material nature-goodness, passion and ignorance-people are certainly conducted by the lower qualities, namely passion and ignorance, and especially by passion. Conducted by the mode of passion, one becomes more and more involved in material existence. Therefore human life is meant for subduing the modes of passion and ignorance and advancing in the mode of goodness.
tadā rajas-tamo-bhāvāḥ
kāma-lobhādayaś ca ye
ceta etair anāviddhaṁ
sthitaṁ sattve prasīdati
(Bhāg. 1.2.19)
This is culture: one must subdue the modes of passion and ignorance. In the mode of passion, when one is falsely proud of wealth, one engages his wealth only for three things, namely wine, women and gambling. We can actually see, especially in this age, that those who have unnecessary riches simply try to enjoy these three things. In Western civilization, these three things are very prominent because of an unnecessary increase of wealth. Nārada Muni considered all this in the case of Maṇigrīva and Nalakūvara because he found in them so much pride in the wealth of their father, Kuvera.
TEXT 9
hanyante paśavo yatra
nirdayair ajitātmabhiḥ
manyamānair imaṁ deham
ajarāmṛtyu naśvaram
SYNONYMS
hanyante-are killed in many ways (especially by slaughterhouses); paśavaḥ-four-legged animals (horses, sheep, cows, hogs, etc.); yatra-wherein; nirdayaiḥ-by those merciless persons who are conducted by the mode of passion; ajita-ātmabhiḥ-rascals who are unable to control the senses; manyamānaiḥ-are thinking; imam-this; deham-body; ajara-will never become old or diseased; amṛtyu-death will never come; naśvaram-although the body is destined to be annihilated.
Unable to control their senses, rascals who are falsely proud of their riches or their birth in aristocratic families are so cruel that to maintain their perishable bodies, which they think will never grow old or die, they kill poor animals without mercy. Sometimes they kill animals merely to enjoy an excursion.
When the modes of passion and ignorance increase in human society, giving rise to unnecessary economic development, the result is that people become involved with wine, women and gambling. Then, being mad, they maintain big slaughterhouses or occasionally go on pleasure excursions to kill animals. Forgetting that however one may try to maintain the body, the body is subject to birth, death, old age and disease, such foolish rascals engage in sinful activities, one after another. Being duṣkṛtīs, they completely forget the existence of the supreme controller, who is sitting within the core of everyone's heart (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]). That supreme controller is observing every bit of one's activity, and He rewards or punishes everyone by giving one a suitable body made by material nature (bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā [Bg. 18.61]). In this way, sinful persons automatically receive punishment in different types of bodies. The root cause of this punishment is that when one unnecessarily accumulates wealth, one becomes more and more degraded, not knowing that his wealth will be finished with his next birth.
na sādhu manye yata ātmano 'yam
asann api kleśada āsa dehaḥ
(Bhāg. 5.5.4)
Animal killing is prohibited. Every living being, of course, has to eat something (jīvo jīvasya jīvanam). But one should be taught what kind of food one should take. Therefore the Īśopaniṣad instructs, tena tyaktena bhuñjīthāḥ: one should eat whatever is allotted for human beings. Kṛṣṇa says in Bhagavad-gītā (9.26):
patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ
"If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it." A devotee, therefore, does not eat anything that would require slaughterhouses for poor animals. Rather, devotees take prasāda of Kṛṣṇa (tena tyaktena bhuñjīthāḥ). Kṛṣṇa recommends that one give Him patraṁ puṣpaṁ phalaṁ toyam-a leaf, a Mower, fruit or water. Animal food is never recommended for human beings; instead, a human being is recommended to take prasāda, remnants of food left by Kṛṣṇa. Yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ (Bg. 3.13). If one practices eating prasāda, even if there is some little sinful activity involved, one becomes free from the results of sinful acts.
TEXT 10
deva-saṁjñitam apy ante
kṛmi-viḍ-bhasma-saṁjñitam
bhūta-dhruk tat-kṛte svārthaṁ
kiṁ veda nirayo yataḥ
SYNONYMS
deva-saṁjñitam-the body now known as a very exalted person, like president, minister or even demigod; api-even if the body is so exalted; ante-after death; kṛmi-turns into worms; viṭ-or into stool; bhasma-saṁjñitam-or into ashes; bhūta-dhruk-a person who does not accept the śāstric injunctions and is unnecessarily envious of other living entities; tat-kṛte-by acting in that way; sva-artham-self-interest; kim-who is there; veda-who knows; nirayaḥ yataḥ-because from such sinful activities one must suffer hellish conditions.
While living one may be proud of one's body, thinking oneself a very big man, minister, president or even demigod, but whatever one may be, after death this body will turn either into worms, into stool or into ashes. If one kills poor animals to satisfy the temporary whims of this body, one does not know that he will suffer in his next birth, for such a sinful miscreant must go to hell and suffer the results of his actions.
In this verse the three words kṛmi-vid-bhasma are significant. After death, the body may become kṛmi, which means "worms," for if the body is disposed of without cremation, it may be eaten by worms; or else it may be eaten by animals like hogs and vultures and be turned into stool. Those who are more civilized burn the dead body, and thus it becomes ashes (bhasma-saṁjñitam). Yet although the body will be turned into worms, stool or ashes, foolish persons, just to maintain it, commit many sinful activities. This is certainly regrettable. The human form of body is actually meant for jīvasya tattva jijñāsā, enlightenment in knowledge of spiritual values. Therefore, one must seek shelter of a bona fide spiritual master. Tasmād guruṁ prapadyeta: one must approach a guru. Who is a guru? Śābde pare ca niṣṇātam (Bhāg. 11.3.21): a guru is one who has full transcendental knowledge. Unless one approaches a spiritual master, one remains in ignorance. Ācāryavān puruṣo veda (Chāndogya Upaniṣad 6.14.2): one has full knowledge about life when one is ācāryavān, controlled by the ācārya. But when one is conducted by rajo-guṇa and tamo-guṇa, one does not care about anything; instead, one acts like an ordinary foolish animal, risking his life (mṛtyu-saṁsāra-vartmani) and therefore continuing to go through suffering after suffering. Na te viduḥ svārtha-gatiṁ hi viṣṇum (Bhāg. 7.5.31). Such a foolish person does not know how to elevate himself in this body. Instead, he indulges in sinful activities and goes deeper and deeper into hellish life.
TEXT 11
dehaḥ kim anna-dātuḥ svaṁ
niṣektur mātur eva ca
mātuḥ pitur vā balinaḥ
kretur agneḥ śuno 'pi vā
SYNONYMS
dehaḥ-this body; kim anna-dātuḥ-does it belong to the employer who gives me the money to maintain it; svam-or does it belong to me personally; niṣektuḥ-(or does it belong) to the person who discharged the semen; mātuḥ eva-(or does it belong) to the mother who maintained this body within her womb; ca-and; mātuḥ pituḥ vā-or (does it belong) to the father of the mother (because sometimes the father of the mother takes a grandson as an adopted son); balinaḥ-(or does it belong) to the person who takes this body away by force; kretuḥ-or to the person who purchases the body as a slave; agneḥ-or to the fire (because ultimately the body is burned); śunaḥ-or to the dogs and vultures that ultimately eat it; api-even; vā-or.
While alive, does this body belong to its employer, to the self, to the father, the mother, or the mother's father? Does it belong to the person who takes it away by force, to the slave master who purchases it, or to the sons who burn it in the fire? Or, if the body is not burned, does it belong to the dogs that eat it? Among the many possible claimants, who is the rightful claimant? Not to ascertain this but instead to maintain the body by sinful activities is not good.
TEXT 12
evaṁ sādhāraṇaṁ deham
avyakta-prabhavāpyayam
ko vidvān ātmasāt kṛtvā
hanti jantūn ṛte 'sataḥ
SYNONYMS
evam-in this way; sādhāraṇam-common property; deham-the body; avyakta-from unmanifested nature; prabhava-manifested in that way; apyayam-and again merged with the unmanifested ("for dust thou art, and unto dust shalt thou return"); kaḥ-who is that person; vidvān-one who is actually in knowledge; ātmasāt kṛtvā-claiming as his own; hanti-kills; jantūn-poor animals; ṛte-except; asataḥ-rascals who have no knowledge, no clear understanding.
This body, after all, is produced by the unmanifested nature and again annihilated and merged in the natural elements. Therefore, it is the common property of everyone. Under the circumstances, who but a rascal claims this property as his own and while maintaining it commits such sinful activities as killing animals just to satisfy his whims? Unless one is a rascal, one cannot commit such sinful activities.
Atheists do not believe in the existence of the soul. Nonetheless, unless one is very cruel, why should one kill animals unnecessarily? The body is a manifestation of a combination of matter. In the beginning it was nothing, but by a combination of matter it has come into existence. Then again, when the combination is dismantled, the body will no longer exist. In the beginning it was nothing, and in the end it will be nothing. Why then should one commit sinful activities when it is manifested? It is not possible for anyone to do this unless he is rascal number one.
TEXT 13
asataḥ śrī-madāndhasya
dāridryaṁ param añjanam
ātmaupamyena bhūtāni
daridraḥ param īkṣate
SYNONYMS
asataḥ-of such a foolish rascal; śrī-mada-andhasya-who is blinded by temporarily possessing riches and opulence; dāridryam-poverty; param añjanam-the best ointment for the eyes, by which to see things as they are; ātma-aupamyena-with comparison to himself; bhūtāni-living beings; daridraḥ-a poverty-stricken man; param-perfectly; īkṣate-can see things as they are.
Atheistic fools and rascals who are very much proud of wealth fail to see things as they are. Therefore, returning them to poverty is the proper ointment for their eyes so they may see things as they are. At least a poverty-stricken man can realize how painful poverty is, and therefore he will not want others to be in a painful condition like his own.
Even today, if a man who was formerly poverty-stricken gets money, he is inclined to utilize his money to perform many philanthropic activities, like opening schools for uneducated men and hospitals for the diseased. In this connection there is an instructive story called punar mūṣiko bhava, "Again Become a Mouse." A mouse was very much harassed by a cat, and therefore the mouse approached a saintly person to request to become a cat. When the mouse became a cat, he was harassed by a dog, and then when he became a dog, he was harassed by a tiger. But when he became a tiger, he stared at the saintly person, and when the saintly person asked him, "What do you want?" the tiger said, "I want to eat you." Then the saintly person cursed him, saying, "May you again become a mouse." A similar thing is going on all over the universe. One is going up and down, sometimes becoming a mouse, sometimes a tiger, and so on. Śrī Caitanya Mahāprabhu said:
brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja
(Cc. Madhya 19.151)
The living entities are promoted and degraded by the laws of nature, but if one is very, very fortunate, by association with saintly persons he gets the seed of devotional service, and his life becomes successful. Nārada Muni wanted to bring Nalakūvara and Maṇigrīva to the platform of devotional service through poverty, and thus he cursed them. Such is the mercy of a Vaiṣṇava. Unless one is brought to the Vaiṣṇava platform, one cannot be a good man. Harāv abhaktasya kuto mahad-guṇāḥ (Bhāg. 5.18.12). An avaiṣṇava never becomes a good man, however severely he is punished.
TEXT 14
yathā kaṇṭaka-viddhāṅgo
jantor necchati tāṁ vyathām
jīva-sāmyaṁ gato liṅgair
na tathāviddha-kaṇṭakaḥ
SYNONYMS
yathā-just as; kaṇṭaka-viddha-aṅgaḥ-a person whose body has been pinpricked; jantoḥ-of such an animal; na-not; icchati-desires; tām-a particular; vyathām-pain; jīva-sāmyam gataḥ-when he understands that the position is the same for everyone; liṅgaiḥ-by possessing a particular type of body; na-not; tathā-so; aviddha-kaṇṭakaḥ-a person who has not been pinpricked.
By seeing their faces, one whose body has been pricked by pins can understand the pain of others who are pinpricked. Realizing that this pain is the same for everyone, he does not want others to suffer in this way. But one who has never been pricked by pins cannot understand this pain.
There is a saying, "The happiness of wealth is enjoyable by a person who has tasted the distress of poverty." There is also another common saying, vandhyā ki bujhibe prasava-vedanā: "A woman who has not given birth to a child cannot understand the pain of childbirth." Unless one comes to the platform of actual experience, one cannot realize what is pain and what is happiness in this material world. The laws of nature act accordingly. If one has killed an animal, one must himself be killed by that same animal. This is called māṁsa. Mām means "me," and sa means "he." As I am eating an animal, that animal will have the opportunity to eat me. In every state, therefore, it is ordinarily the custom that if a person commits murder he is hanged.
TEXT 15
daridro nirahaṁ-stambho
muktaḥ sarva-madair iha
kṛcchraṁ yadṛcchayāpnoti
tad dhi tasya paraṁ tapaḥ
SYNONYMS
daridraḥ-a poverty-stricken person; nir-aham-stambhaḥ-is automatically freed from all false prestige; muktaḥ-liberated; sarva-all; madaiḥ-from false ego; iha-in this world; kṛcchram-with great difficulty; yadṛcchayā āpnoti-what he gains by chance from providence; tat-that; hi-indeed; tasya-his; param-perfect; tapaḥ-austerity.
A poverty-stricken man must automatically undergo austerities and penances because he does not have the wealth to possess anything. Thus his false prestige is vanquished. Always in need of food, shelter and clothing, he must be satisfied with what is obtained by the mercy of providence. Undergoing such compulsory austerities is good for him because this purifies him and completely frees him from false ego.
A saintly person voluntarily accepts a state of poverty just to become free from material false prestige. Many great kings left their princely standard of living and went to the forest to practice austerity according to Vedic culture, just to become purified. But if one who cannot voluntarily accept such austerity is put into a situation of poverty, he automatically must practice austerity. Austerity is good for everyone because it frees one from material conditions. Therefore, if one is very much proud of his material position, putting him into poverty is the best way to rectify his foolishness. Dāridrya-doṣo guṇa-rāśi-nāśi: when a person is poverty-stricken, naturally his false pride in aristocracy, wealth, education and beauty is smashed. Thus corrected, he is in the right position for liberation.
TEXT 16
nityaṁ kṣut-kṣāma-dehasya
daridrasyānna-kāṅkṣiṇaḥ
indriyāṇy anuśuṣyanti
hiṁsāpi vinivartate
SYNONYMS
nityam-always; kṣut-with hunger; kṣāma-weak, without necessary strength; dehasya-of the body of a poor man; daridrasya-poverty-stricken; anna-kāṅkṣiṇaḥ-always desiring to get sufficient food; indriyāṇi-the senses, which are compared to snakes; anuśuṣyanti-gradually become weaker and weaker, with less potency; hiṁsā api-the tendency to be envious of others; vinivartate-reduces.
Always hungry, longing for sufficient food, a poverty-stricken man gradually becomes weaker and weaker. Having no extra potency, his senses are automatically pacified. A poverty-stricken man, therefore, is unable to perform harmful, envious activities. In other words, such a man automatically gains the results of the austerities and penances adopted voluntarily by saintly persons.
According to the opinion of experienced medical practitioners, diabetes is a result of voracious eating, and tuberculosis is a disease of undereating. We should desire neither to be diabetic nor to be tubercular. Yāvad artha-prayojanam. We should eat frugally and keep the body fit for advancing in Kṛṣṇa consciousness. As recommended elsewhere in Śrīmad-Bhāgavatam (1.2.10):
kāmasya nendriya-prītir
lābho jīveta yāvatā
jīvasya tattva-jijñāsā
nārtho yaś ceha karmabhiḥ
The real business of human life is to keep oneself fit for advancement in spiritual realization. Human life is not meant for making the senses unnecessarily strong so that one suffers from disease and one increases in an envious, fighting spirit. In this age of Kali, however, human civilization is so misled that people are unnecessarily increasing in economic development, and as a result they are opening more and more slaughterhouses, liquor shops and brothels. In this way, the whole civilization is being spoiled.
TEXT 17
daridrasyaiva yujyante
sādhavaḥ sama-darśinaḥ
sadbhiḥ kṣiṇoti taṁ tarṣaṁ
tata ārād viśuddhyati
SYNONYMS
daridrasya-of a person who is poverty-stricken; eva-indeed; yujyante-may easily associate; sādhavaḥ-saintly persons; sama-darśinaḥ-although sādhus are equal to everyone, to the poor and the rich, the poor man can take advantage of their association; sadbhiḥ-by the association of such saintly persons; kṣiṇoti-reduces; tam-the original cause of material suffering; tarṣam-the desire for material enjoyment; tataḥ-thereafter; ārāt-very soon; viśuddhyati-his material contamination is cleansed off.
Saintly persons may freely associate with those who are poverty-stricken, but not with those who are rich. A poverty-stricken man, by association with saintly persons, very soon becomes uninterested in material desires, and the dirty things within the core of his heart are cleansed away.
It is said, mahad-vicalanaṁ nṝṇāṁ gṛhiṇāṁ dīna-cetasām (Bhāg. 10.8.4). The only business of a saintly person or sannyāsī, a person in the renounced order, is to preach Kṛṣṇa consciousness. Sādhus, saintly persons, want to preach to both the poor and the rich, but the poor take more advantage of the sādhus' preaching than the rich do. A poor man receives sādhus very quickly, offers them obeisances, and tries to take advantage of their presence, whereas a rich man keeps a big greyhound dog at his door so that no one can enter his house. He posts a sign saying "Beware of Dog" and avoids the association of saintly persons, whereas a poor man keeps his door open for them and thus benefits by their association more than a rich man does. Because Nārada Muni, in his previous life, was the poverty-stricken son of a maidservant, he got the association of saintly persons and later became the exalted Nārada Muni. This was his actual experience. Therefore, he is now comparing the position of a poor man with that of a rich man.
satāṁ prasaṅgān mama vīrya-saṁvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati
(Bhāg. 3.25.25)
If one gets the advantage of association with saintly persons, by their instructions one becomes more and more purified of material desires.
kṛṣṇa-bahirmukha haiyā bhoga-vāñchā kare
nikaṭa-stha māyā tāre jāpaṭiyā dhare
(Prema-vivarta)
Material life means that one forgets Kṛṣṇa and that one increases in one's desires for sense gratification. But if one receives the advantage of instructions from saintly persons and forgets the importance of material desires, one is automatically purified. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam [Cc. Antya 20.12] (Śikṣāṣṭaka 1). Unless the core of a materialistic person's heart is purified, he cannot get rid of the pangs of bhava-mahā-dāvāgni, the blazing fire of material existence.
TEXT 18
sādhūnāṁ sama-cittānāṁ
mukunda-caraṇaiṣiṇām
upekṣyaiḥ kiṁ dhana-stambhair
asadbhir asad-āśrayaiḥ
SYNONYMS
sādhūnām-of saintly persons; sama-cittānām-of those who are equal to everyone; mukunda-caraṇa-eṣiṇām-whose only business is to serve Mukunda, the Supreme Personality of Godhead, and who always aspire for that service; upekṣyaiḥ-neglecting the association; kim-what; dhana-stambhaiḥ-rich and proud; asadbhiḥ-with the association of undesirable persons; asat-āśrayaiḥ-taking shelter of those who are asat, or nondevotees.
Saintly persons [sādhus] think of Kṛṣṇa twenty-four hours a day. They have no other interest. Why should people neglect the association of such exalted spiritual personalities and try to associate with materialists, taking shelter of nondevotees, most of whom are proud and rich?
A sādhu is one who is engaged in devotional service to the Lord without deviation (bhajate mām ananya-bhāk).
titikṣavaḥ kāruṇikāḥ
suhṛdaḥ sarva-dehinām
ajāta-śatravaḥ śāntāḥ
sādhavaḥ sādhu-bhūṣaṇāḥ
"The symptoms of a sādhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime." (Bhāg. 3.25.21) A sādhu is suhṛdaḥ sarva-dehinām, the friend of everyone. Why then should the rich, instead of associating with sādhus, waste their valuable time in association with other rich men who are averse to spiritual life? Both the poor man and the rich man can take advantage of the Kṛṣṇa consciousness movement, and here it is advised that everyone do so. There is no profit in avoiding the association of the members of the Kṛṣṇa consciousness movement. Narottama dāsa Ṭhākura has said:
sat-saṅga chāḍi' kainu asate vilāsa
te-kāraṇe lāgila ye karma-bandha-phāṅsa
If we give up the association of sādhus, saintly persons engaged in Kṛṣṇa consciousness, and associate with persons seeking sense gratification and accumulating wealth for this purpose, our life is spoiled. The word asat refers to an avaiṣṇava, one who is not a devotee of Kṛṣṇa, and sat refers to a Vaiṣṇava, Kṛṣṇa's devotee. One should always seek the association of Vaiṣṇavas and not spoil one's life by mixing with avaiṣṇavas. In Bhagavad-gītā (7.15), the distinction between Vaiṣṇava and avaiṣṇava is enunciated:
na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvam āśritāḥ
Anyone who is not surrendered to Kṛṣṇa is a most sinful person (duṣkṛtī), a rascal (mūḍha), and the lowest of men (narādhama). Therefore one should not avoid the association of Vaiṣṇavas, which is now available all over the world in the form of the Kṛṣṇa consciousness movement.
TEXT 19
tad ahaṁ mattayor mādhvyā
vāruṇyā śrī-madāndhayoḥ
tamo-madaṁ hariṣyāmi
straiṇayor ajitātmanoḥ
SYNONYMS
tat-therefore; aham-I; mattayoḥ-of these two drunken persons; mādhvyā-by drinking liquor; vāruṇyā-named Vāruṇī; śrī-mada-andhayoḥ-who are blinded by celestial opulence; tamaḥ-madam-this false prestige due to the mode of ignorance; hariṣyāmi-I shall take away; straiṇayoḥ-because they have become so attached to women; ajita-ātmanoḥ-being unable to control the senses.
Therefore, since these two persons, drunk with the liquor named Vāruṇī, or Mādhvī, and unable to control their senses, have been blinded by the pride of celestial opulence and have become attached to women, I shall relieve them of their false prestige.
When a sādhu chastises or punishes someone, he does not do so for revenge. Mahārāja Parīkṣit had inquired why Nārada Muni was subject to such a spirit of revenge (tamaḥ). But this was not tamaḥ, for Nārada Muni, in full knowledge of what was for the good of the two brothers, wisely thought of how to cure them. Vaiṣṇavas are good physicians. They know how to protect a person from material disease. Thus they are never in tamo-guṇa. Sa guṇān samatītyaitān brahma-bhūyāya kalpate (Bg. 14.26). Vaiṣṇavas are always situated on the transcendental platform, the Brahman platform. They cannot be subject to mistakes or the influence of the modes of material nature. Whatever they do, after full consideration, is meant just to lead everyone back home, back to Godhead.
TEXTS 20–22
yad imau loka-pālasya
putrau bhūtvā tamaḥ-plutau
na vivāsasam ātmānaṁ
vijānītaḥ sudurmadau
ato 'rhataḥ sthāvaratāṁ
syātāṁ naivaṁ yathā punaḥ
smṛtiḥ syān mat-prasādena
tatrāpi mad-anugrahāt
vāsudevasya sānnidhyaṁ
labdhvā divya-śarac-chate
vṛtte svarlokatāṁ bhūyo
labdha-bhaktī bhaviṣyataḥ
SYNONYMS
yat-because; imau-these two young demigods; loka-pālasya-of the great demigod Kuvera; putrau-born as sons; bhūtvā-being so (they should not have become like that); tamaḥ-plutau-so absorbed in the mode of darkness; na-not; vivāsasam-without any dress, completely naked; ātmānam-their personal bodies; vijānītaḥ-could understand that they were naked; su-durmadau-because they were very much fallen due to false pride; ataḥ-therefore; arhataḥ-they deserve; sthāvaratām-immobility like that of a tree; syātām-they may become; na-not; evam-in this way; yathā-as; punaḥ-again; smṛtiḥ-remembrance; syāt-may continue; mat-prasādena-by my mercy; tatra api-over and above that; mat-anugrahāt-by my special favor; vāsudevasya-of the Supreme Personality of Godhead; sānnidhyam-the personal association, face to face; labdhvā-obtaining; divya-śarat-śate vṛtte-after the expiry of one hundred years by the measurement of the demigods; svarlokatām-the desire to live in the celestial world; bhūyaḥ-again; labdha-bhaktī-having revived their natural condition of devotional service; bhaviṣyataḥ-will become.
These two young men, Nalakūvara and Maṇigrīva, are by fortune the sons of the great demigod Kuvera, but because of false prestige and madness after drinking liquor, they are so fallen that they are naked but cannot understand that they are. Therefore, because they are living like trees (for trees are naked but are not conscious), these two young men should receive the bodies of trees. This will be proper punishment. Nonetheless, after they become trees and until they are released, by my mercy they will have remembrance of their past sinful activities. Moreover, by my special favor, after the expiry of one hundred years by the measurement of the demigods, they will be able to see the Supreme Personality of Godhead, Vāsudeva, face to face, and thus revive their real position as devotees.
A tree has no consciousness: when cut, it feels no pain. But Nārada Muni wanted the consciousness of Nalakūvara and Maṇigrīva to continue, so that even after being released from the life of trees, they would not forget the circumstances under which they had been punished. Therefore, to bestow upon them special favor, Nārada Muni arranged things in such a way that after being released, they would be able to see Kṛṣṇa in Vṛndāvana and thus revive their dormant bhakti.
Each day of the demigods in the upper planetary system equals six months of our measurement. Although the demigods in the upper planetary system are attached to material enjoyment, they are all devotees, and therefore they are called demigods. There are two kinds of persons, namely the devas and the asuras. Asuras forget their relationship with Kṛṣṇa (āsuraṁ bhāvam āśritāḥ), whereas the devas do not forget.
dvau bhūta-sargau loke 'smin
daiva āsura eva ca
viṣṇu-bhaktaḥ smṛto daiva
āsuras tad-viparyayaḥ
(Padma Purāṇa)
The distinction between a pure devotee and a karma-miśra devotee is this: a pure devotee does not desire anything for material enjoyment, whereas a mixed devotee becomes a devotee to become a first-class enjoyer of this material world. One who is in direct touch with the Supreme Personality of Godhead in devotional service remains pure, uncontaminated by material desires (anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Bhakti-rasāmṛta-sindhu anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Bhakti-rasāmṛta-sindhu 1.1.111.1.11]).
By karma-miśra-bhakti one is elevated to the celestial kingdom, by jñāna-miśra-bhakti one is able to merge in the Brahman effulgence, and by yoga-miśra-bhakti one is able to realize the omnipotency of the Supreme Personality of Godhead. But pure bhakti does not depend on karma, jñāna or yoga, for it simply consists of loving affairs. The liberation of the bhakta, therefore, which is called not just mukti but vimukti, surpasses the five other kinds of liberation-sāyujya, sārūpya, sālokya, sārṣṭi and sāmīpya. A pure devotee always engages in pure service (ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā). Taking birth in the upper planetary system as a demigod is a chance to become a further purified devotee and go back home, back to Godhead. Nārada Muni indirectly gave Maṇigrīva and Nalakūvara the greatest opportunity by his so-called curse.
TEXT 23
śrī-śuka uvāca
evam uktvā sa devarṣir
gato nārāyaṇāśramam
nalakūvara-maṇigrīvāv
āsatur yamalārjunau
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī continued to speak; evam uktvā-thus uttering; saḥ-he; devarṣiḥ-the greatest saintly person, Nārada; gataḥ-left that place; nārāyaṇa-āśramam-for his own āśrama, known as Nārāyaṇa-āśrama; nalakūvara-Nalakūvara; maṇigrīvau-and Maṇigrīva; āsatuḥ-remained there to become; yamala-arjunau-twin arjuna trees.
Śukadeva Gosvāmī continued: Having thus spoken, the great saint Devarṣi Nārada returned to his āśrama, known as Nārāyaṇa-āśrama, and Nalakūvara and Maṇigrīva became twin arjuna trees.
Arjuna trees are still found in many forests, and their skin is used by cardiologists to prepare medicine for heart trouble. This means that even though they are trees, they are disturbed when skinned for medical science.
TEXT 24
ṛṣer bhāgavata-mukhyasya
satyaṁ kartuṁ vaco hariḥ
jagāma śanakais tatra
yatrāstāṁ yamalārjunau
SYNONYMS
ṛṣeḥ-of the great sage and saintly person Nārada; bhāgavata-mukhyasya-of the topmost of all devotees; satyam-truthful; kartum-to prove; vacaḥ-his words; hariḥ-the Supreme Personality of Godhead, Kṛṣṇa; jagāma-went there; śanakaiḥ-very slowly; tatra-there; yatra-to the spot where; āstām-there were; yamala-arjunau-the twin arjuna trees.
The Supreme Personality of Godhead, Śrī Kṛṣṇa, to fulfill the truthfulness of the words of the greatest devotee, Nārada, slowly went to that spot where the twin arjuna trees were standing.
TEXT 25
devarṣir me priyatamo
yad imau dhanadātmajau
tat tathā sādhayiṣyāmi
yad gītaṁ tan mahātmanā
SYNONYMS
devarṣiḥ-the great saint Devarṣi Nārada; me-My; priya-tamaḥ-most beloved devotee; yat-although; imau-these two persons (Nalakūvara and Maṇigrīva); dhanada-ātmajau-born of a rich father and being nondevotees; tat-the words of Devarṣi; tathā-just so; sādhayiṣyāmi-I shall execute (because he wanted Me to come face to face with the yamala-arjuna, I shall do so); yat gītam-as already stated; tat-that; mahātmanā-by Nārada Muni.
"Although these two young men are the sons of the very rich Kuvera and I have nothing to do with them, Devarṣi Nārada is My very dear and affectionate devotee, and therefore because he wanted Me to come face to face with them, I must do so for their deliverance."
Nalakūvara and Maṇigrīva actually had nothing to do with devotional service or seeing the Supreme Personality of Godhead face to face, for this is not an ordinary opportunity. It is not that because one is very rich or learned or was born in an aristocratic family one will be able to see the Supreme Personality of Godhead face to face. This is impossible. But in this case, because Nārada Muni desired that Nalakūvara and Maṇigrīva see Vāsudeva face to face, the Supreme Personality of Godhead wanted to fulfill the words of His very dear devotee Nārada Muni. If one seeks the favor of a devotee instead of directly asking favors from the Supreme Personality of Godhead, one is very easily successful. Śrīla Bhaktivinoda Ṭhākura has therefore recommended: vaiṣṇava ṭhākura tomāra kukkura bhuliyā jānaha more, kṛṣṇa se tomāra kṛṣṇa dite pāra. One should desire to become like a dog in strictly following a devotee. Kṛṣṇa is in the hand of a devotee. Adurlabham ātma-bhaktau. Thus without the favor of a devotee, one cannot directly approach Kṛṣṇa, what to speak of engaging in His service. Narottama dāsa Ṭhākura therefore sings, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: unless one becomes a servant of a pure devotee, one cannot be delivered from the material condition of life. In our Gauḍīya Vaiṣṇava society, following in the footsteps of Rūpa Gosvāmī, our first business is to seek shelter of a bona fide spiritual master (ādau gurv-āśrayaḥ).
TEXT 26
ity antareṇārjunayoḥ
kṛṣṇas tu yamayor yayau
ātma-nirveśa-mātreṇa
tiryag-gatam ulūkhalam
SYNONYMS
iti-thus deciding; antareṇa-between; arjunayoḥ-the two arjuna trees; kṛṣṇaḥ tu-Lord Kṛṣṇa; yamayoḥ yayau-entered between the two trees; ātma-nirveśa-mātreṇa-as soon as He entered (between the two trees); tiryak-crossways; gatam-so became; ulūkhalam-the big mortar for grinding spices.
Having thus spoken, Kṛṣṇa soon entered between the two arjuna trees, and thus the big mortar to which He was bound turned crosswise and stuck between them.
TEXT 27
bālena niṣkarṣayatānvag ulūkhalaṁ tad
dāmodareṇa tarasotkalitāṅghri-bandhau
niṣpetatuḥ parama-vikramitātivepa-
skandha-pravāla-viṭapau kṛta-caṇḍa-śabdau
SYNONYMS
bālena-by the boy Kṛṣṇa; niṣkarṣayatā-who was dragging; anvak-following the dragging of Kṛṣṇa; ulūkhalam-the wooden mortar; tat-that; dāma-udareṇa-by Kṛṣṇa, who was tied by the belly; tarasā-with great force; utkalita-uprooted; aṅghri-bandhau-the roots of the two trees; niṣpetatuḥ-fell down; parama-vikramita-by the supreme power; ati-vepa-trembling severely; skandha-trunk; pravāla-bunches of leaves; viṭapau-those two trees, along with their branches; kṛta-having made; caṇḍa-śabdau-a fierce sound.
By dragging behind Him with great force the wooden mortar tied to His belly, the boy Kṛṣṇa uprooted the two trees. By the great strength of the Supreme Person, the two trees, with their trunks, leaves and branches, trembled severely and fell to the ground with a great crash.
This is the pastime of Kṛṣṇa known as dāmodara-līlā. Therefore another of Kṛṣṇa's names is Dāmodara. As stated in the Hari-vaṁśa:
sa ca tenaiva nāmnā tu
kṛṣṇo vai dāma-bandhanāt
goṣṭhe dāmodara iti
gopībhiḥ parigīyate
TEXT 28
tatra śriyā paramayā kakubhaḥ sphurantau
siddhāv upetya kujayor iva jāta-vedāḥ
kṛṣṇaṁ praṇamya śirasākhila-loka-nāthaṁ
baddhāñjalī virajasāv idam ūcatuḥ sma
SYNONYMS
tatra-there, on the very spot where the two arjunas fell; śriyā-with beautification; paramayā-superexcellent; kakubhaḥ-all directions; sphurantau-illuminating by effulgence; siddhau-two perfect persons; upetya-then coming out; kujayoḥ-from between the two trees; iva-like; jāta-vedāḥ-fire personified; kṛṣṇam-unto Lord Kṛṣṇa; praṇamya-offering obeisances; śirasā-with the head; akhila-loka-nātham-to the Supreme Person, the controller of everything; baddha-añjalī-with folded hands; virajasau-fully cleansed of the mode of ignorance; idam-the following words; ūcatuḥ sma-uttered.
Thereafter, in that very place where the two arjuna trees had fallen, two great, perfect personalities, who appeared like fire personified, came out of the two trees. The effulgence of their beauty illuminating all directions, with bowed heads they offered obeisances to Kṛṣṇa, and with hands folded they spoke the following words.
TEXT 29
kṛṣṇa kṛṣṇa mahā-yogiṁs
tvam ādyaḥ puruṣaḥ paraḥ
vyaktāvyaktam idaṁ viśvaṁ
rūpaṁ te brāhmaṇā viduḥ
SYNONYMS
kṛṣṇa kṛṣṇa-O Lord Kṛṣṇa, O Lord Kṛṣṇa; mahā-yogin-O master of mysticism; tvam-You, the exalted personality; ādyaḥ-the root cause of everything; puruṣaḥ-the Supreme Person; paraḥ-beyond this material creation; vyakta-avyaktam-this material cosmic manifestation, consisting of cause and effect, or gross and subtle forms; idam-this; viśvam-whole world; rūpam-form; te-Your; brāhmaṇāḥ-learned brāhmaṇas; viduḥ-know.
O Lord Kṛṣṇa, Lord Kṛṣṇa, Your opulent mysticism is inconceivable. You are the supreme, original person, the cause of all causes, immediate and remote, and You are beyond this material creation. Learned brāhmaṇas know [on the basis of the Vedic statement sarvaṁ khalv idaṁ brahma] that You are everything and that this cosmic manifestation, in its gross and subtle aspects, is Your form.
The two demigods Nalakūvara and Maṇigrīva, because of their continuing memory, could understand the supremacy of Kṛṣṇa by the grace of Nārada. Now they admitted, "That we should be delivered by the blessings of Nārada Muni was all Your plan. Therefore You are the supreme mystic. Everything-past, present and future-is known to You. Your plan was made so nicely that although we stayed here as twin arjuna trees, You have appeared as a small boy to deliver us. This was all Your inconceivable arrangement. Because You are the Supreme Person, You can do everything."
TEXTS 30–31
tvam ekaḥ sarva-bhūtānāṁ
dehāsv-ātmendriyeśvaraḥ
tvam eva kālo bhagavān
viṣṇur avyaya īśvaraḥ
tvaṁ mahān prakṛtiḥ sūkṣmā
rajaḥ-sattva-tamomayī
tvam eva puruṣo 'dhyakṣaḥ
sarva-kṣetra-vikāra-vit
SYNONYMS
tvam-Your Lordship; ekaḥ-one; sarva-bhūtānām-of all living entities; deha-of the body; asu-of the life force; ātma-of the soul; indriya-of the senses; īśvaraḥ-the Supersoul, the controller; tvam-Your Lordship; eva-indeed; kālaḥ-the time factor; bhagavān-the Supreme Personality of Godhead; viṣṇuḥ-all-pervading; avyayaḥ-imperishable; īśvaraḥ-controller; tvam-Your Lordship; mahān-the greatest; prakṛtiḥ-the cosmic manifestation; sūkṣmā-subtle; rajaḥ-sattva-tamaḥ-mayī-consisting of three modes of nature (passion, goodness and ignorance); tvam eva-Your Lordship is indeed; puruṣaḥ-the Supreme Person; adhyakṣaḥ-the proprietor; sarva-kṣetra-in all living entities; vikāra-vit-knowing the restless mind.
You are the Supreme Personality of Godhead, the controller of everything. The body, life, ego and senses of every living entity are Your own self. You are the Supreme Person, Viṣṇu, the imperishable controller. You are the time factor, the immediate cause, and You are material nature, consisting of the three modes passion, goodness and ignorance. You are the original cause of this material manifestation. You are the Supersoul, and therefore You know everything within the core of the heart of every living entity.
Śrīpāda Madhvācārya has quoted from the Vāmana Purāṇa as follows:
rūpyatvāt tu jagad rūpaṁ
viṣṇoḥ sākṣāt sukhātmakam
nitya-pūrṇaṁ samuddiṣṭaṁ
svarūpaṁ paramātmanaḥ
TEXT 32
gṛhyamāṇais tvam agrāhyo
vikāraiḥ prākṛtair guṇaiḥ
ko nv ihārhati vijñātuṁ
prāk siddhaṁ guṇa-saṁvṛtaḥ
SYNONYMS
gṛhyamāṇaiḥ-accepting the body made of material nature as existing at the present moment because of being visible; tvam-You; agrāhyaḥ-not confined in a body made of material nature; vikāraiḥ-agitated by the mind; prākṛtaiḥ guṇaiḥ-by the material modes of nature (sattva-guṇa, rajo-guṇa and tamo-guṇa); kaḥ-who is there; nu-after that; iha-in this material world; arhati-who deserves; vijñātum-to know; prāk siddham-that which existed before the creation; guṇa-saṁvṛtaḥ-because of being covered by the material qualities.
O Lord, You exist before the creation. Therefore, who, trapped by a body of material qualities in this material world, can understand You?
As it is said:
ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ
[BRS. ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ
"No one can understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṇa through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him." (Bhakti-rasāmṛta-sindhu 1.2.234)1.2.234]
Kṛṣṇa's name, attributes and form are Absolute Truth, existing before the creation. Therefore, how can those who are created-that is, those entrapped in bodies created of material elements-understand Kṛṣṇa perfectly? This is not possible. But, sevonmukhe hi jihvādau svayam eva sphuraty adaḥ: Kṛṣṇa reveals Himself to those engaged in devotional service. This is also confirmed in Bhagavad-gītā (18.15) by the Lord Himself: bhaktyā mām abhijānāti [Bg. 18.55]. Even the descriptions of Kṛṣṇa in Śrīmad-Bhāgavatam are sometimes misunderstood by less intelligent men with a poor fund of knowledge. Therefore, the best course by which to know Him is to engage oneself in pure devotional activities. The more one advances in devotional activities, the more one can understand Him as He is. If from the material platform one could understand Kṛṣṇa, then, since Kṛṣṇa is everything (sarvaṁ khalv idaṁ brahma), one could understand Kṛṣṇa by seeing anything within this material world. But that is not possible.
mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ
(Bg. 9.4)
Everything is resting on Kṛṣṇa, and everything is Kṛṣṇa, but this is not to be realized by persons on the material platform.
TEXT 33
tasmai tubhyaṁ bhagavate
vāsudevāya vedhase
ātma-dyota-guṇaiś channa-
mahimne brahmaṇe namaḥ
SYNONYMS
tasmai-(because You are not to be understood from the material platform, we simply offer obeisances) unto Him; tubhyam-unto You; bhagavate-unto the Supreme Personality of Godhead; vāsudevāya-unto Vāsudeva, the origin of Saṅkarṣaṇa, Pradyumna and Aniruddha; vedhase-unto the origin of creation; ātma-dyota-guṇaiḥ channa-mahimne-unto You whose glories are covered by Your personal energy; brahmaṇe-unto the Supreme Brahman; namaḥ-our respectful obeisances.
O Lord, whose glories are covered by Your own energy, You are the Supreme Personality of Godhead. You are Saṅkarṣaṇa, the origin of creation, and You are Vāsudeva, the origin of the caturvyūha. Because You are everything and are therefore the Supreme Brahman, we simply offer our respectful obeisances unto You.
Instead of trying to understand Kṛṣṇa in detail, it is better to offer our respectful obeisances unto Him, for He is the origin of everything and He is everything. Because we are covered by the material modes of nature, He is very difficult for us to understand unless He reveals Himself to us. Therefore it is better for us to acknowledge that He is everything and offer obeisances unto His lotus feet.
TEXTS 34–35
yasyāvatārā jñāyante
śarīreṣv aśarīriṇaḥ
tais tair atulyātiśayair
vīryair dehiṣv asaṅgataiḥ
sa bhavān sarva-lokasya
bhavāya vibhavāya ca
avatīrṇo 'ṁśa-bhāgena
sāmprataṁ patir āśiṣām
SYNONYMS
yasya-of whom; avatārāḥ-the different incarnations, like Matsya, Kūrma and Varāha; jñāyante-are speculated; śarīreṣu-in different bodies, differently visible; aśarīriṇaḥ-they are not ordinary material bodies, but are all transcendental; taiḥ taiḥ-by such bodily activities; atulya-incomparable; ati-śayaiḥ-unlimited; vīryaiḥ-by strength and power; dehiṣu-by those who actually have material bodies; asaṅgataiḥ-which activities, enacted in different incarnations, are impossible to be performed; saḥ-the same Supreme; bhavān-Your Lordship; sarva-lokasya-of everyone; bhavāya-for the elevation; vibhavāya-for the liberation; ca-and; avatīrṇaḥ-have now appeared; aṁśa-bhāgena-in full potency, with different parts and parcels; sāmpratam-at the present moment; patiḥ āśiṣām-You are the Supreme Personality of Godhead, the master of all auspiciousness.
Appearing in bodies like those of an ordinary fish, tortoise and hog, You exhibit activities impossible for such creatures to perform-extraordinary, incomparable, transcendental activities of unlimited power and strength. These bodies of Yours, therefore, are not made of material elements, but are incarnations of Your Supreme Personality. You are the same Supreme Personality of Godhead, who have now appeared, with full potency, for the benefit of all living entities within this material world.
As stated in Bhagavad-gītā (4.7–8):
yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge
Kṛṣṇa appears as an incarnation when real spiritual life declines and when rogues and thieves increase to disturb the situation of the world. Unfortunate, less intelligent persons, bereft of devotional service, cannot understand the Lord's activities, and therefore such persons describe these activities as kalpanā-mythology or imagination-because they are rascals and the lowest of men (na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]). Such men cannot understand that the events described by Vyāsadeva in the purāṇas and other śāstras are not fictitious or imaginary, but factual.
Kṛṣṇa, in His full, unlimited potency, here shows that He is the Supreme Personality of Godhead, for although the two trees were so large and sturdy that even many elephants could not move them, Kṛṣṇa, as a child, exhibited such extraordinary strength that they fell down with a great sound. From the very beginning, by killing Pūtanā, Śakaṭāsura and Tṛṇāvartāsura, by causing the trees to fall, and by showing the entire universe within His mouth, Kṛṣṇa proved that He is the Supreme Personality of Godhead. The lowest of men (mūḍhas), because of sinful activities, cannot understand this, but devotees can accept it without a doubt. Thus the position of a devotee is different from that of a nondevotee.
TEXT 36
namaḥ parama-kalyāṇa
namaḥ parama-maṅgala
vāsudevāya śāntāya
yadūnāṁ pataye namaḥ
SYNONYMS
namaḥ-we therefore offer our respectful obeisances; parama-kalyāṇa-You are the supreme auspiciousness; namaḥ-our respectful obeisances unto You; parama-maṅgala-whatever You do is good; vāsudevāya-unto the original Personality of Godhead, Vāsudeva; śāntāya-unto the most peaceful; yadūnām-of the Yadu dynasty; pataye-unto the controller; namaḥ-our respectful obeisances unto You.
O supremely auspicious, we offer our respectful obeisances unto You, who are the supreme good. O most famous descendant and controller of the Yadu dynasty, O son of Vasudeva, O most peaceful, let us offer our obeisances unto Your lotus feet.
The word parama-kalyāṇa is significant because Kṛṣṇa, in any of His incarnations, appears in order to protect the sādhus (paritrāṇāya sādhūnām). The sādhus, saintly persons or devotees, are always harassed by nondevotees, and Kṛṣṇa appears in His incarnations to give them relief. This is His first concern. If we study the history of Kṛṣṇa's life, we shall find that for most of His life He predominantly engaged in killing demons one after another.
TEXT 37
anujānīhi nau bhūmaṁs
tavānucara-kiṅkarau
darśanaṁ nau bhagavata
ṛṣer āsīd anugrahāt
SYNONYMS
anujānīhi-may we have permission; nau-we; bhūman-O greatest universal form; tava anucara-kiṅkarau-because of being servants of Your most confidential devotee Nārada Muni; darśanam-to see personally; nau-of us; bhagavataḥ-of You, the Supreme Personality of Godhead; ṛṣeḥ-of the great saint Nārada; āsīt-there was (in the form of a curse); anugrahāt-from the mercy.
O supreme form, we are always servants of Your servants, especially of Nārada Muni. Now give us permission to leave for our home. It is by the grace and mercy of Nārada Muni that we have been able to see You face to face.
Unless delivered or blessed by a devotee, one cannot realize that Kṛṣṇa is the Supreme Personality of Godhead. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye. According to this verse of Bhagavad-gītā (7.3), there are so many siddhas or yogīs who cannot understand Kṛṣṇa; instead, they misunderstand Him. But if one takes shelter of a devotee descending from the paramparā system of Nārada (svayambhūr nāradaḥ śambhuḥ [SB 6.3.20]), one can then understand who is an incarnation of the Supreme Personality of Godhead. In this age, many pseudo incarnations are advertised simply for having exhibited some magical performances, but except for persons who are servants of Nārada and other servants of Kṛṣṇa, no one can understand who is God and who is not. This is confirmed by Narottama dāsa Ṭhākura. Chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: no one is delivered from the material conception of life unless favored by a Vaiṣṇava. Others can never understand, neither by speculation nor by any other bodily or mental gymnastics.
TEXT 38
vāṇī guṇānukathane śravaṇau kathāyāṁ
hastau ca karmasu manas tava pādayor naḥ
smṛtyāṁ śiras tava nivāsa-jagat-praṇāme
dṛṣṭiḥ satāṁ darśane 'stu bhavat-tanūnām
SYNONYMS
vāṇī-words, the power of speech; guṇa-anukathane-always engaged in talking about Your pastimes; śravaṇau-the ear, or aural reception; kathāyām-in talks about You and Your pastimes; hastau-hands and legs and other senses; ca-also; karmasu-engaging them in executing Your mission; manaḥ-the mind; tava-Your; pādayoḥ-of Your lotus feet; naḥ-our; smṛtyām-in remembrance always engaged in meditation; śiraḥ-the head; tava-Your; nivāsa-jagat-praṇāme-because You are all-pervading, You are everything, and our heads should bow down, not looking for enjoyment; dṛṣṭiḥ-the power of sight; satām-of the Vaiṣṇavas; darśane-in seeing; astu-let all of them be engaged in this way; bhavat-tanūnām-who are nondifferent from You.
Henceforward, may all our words describe Your pastimes, may our ears engage in aural reception of Your glories, may our hands, legs and other senses engage in actions pleasing to You, and may our minds always think of Your lotus feet. May our heads offer our obeisances to everything within this world, because all things are also Your different forms, and may our eyes see the forms of Vaiṣṇavas, who are nondifferent from You.
Here the process of understanding the Supreme Personality of Godhead is given. This process is bhakti.
śravaṇaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam
(Bhāg. 7.5.23)
Everything should be engaged in the service of the Lord. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc. Madhya 19.170] (Nārada-pañcarātra). Everything-the mind, the body and all the sense organs-should be engaged in Kṛṣṇa's service. This is to be learned from expert devotees like Nārada, Svayambhū and Śambhu. This is the process. We cannot manufacture our own way of understanding the Supreme Personality of Godhead, for it is not that everything one manufactures or concocts will lead to understanding God. Such a proposition-yata mata, tata patha-is foolish. Kṛṣṇa says, bhaktyāham ekayā grāhyaḥ: "Only by executing the activities of bhakti can one understand Me." (Bhāg. 11.14.21) This is called ānukūlyena kṛṣṇānuśīlanam, remaining engaged favorably in the service of the Lord.
TEXT 39
śrī-śuka uvāca
itthaṁ saṅkīrtitas tābhyāṁ
bhagavān gokuleśvaraḥ
dāmnā colūkhale baddhaḥ
prahasann āha guhyakau
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī continued to speak; ittham-in this way, as aforesaid; saṅkīrtitaḥ-being glorified and praised; tābhyām-by the two young demigods; bhagavān-the Supreme Personality of Godhead; gokula-īśvaraḥ-the master of Gokula (because He is sarva-loka-maheśvara); dāmnā-by the rope; ca-also; ulūkhale-on the wooden mortar; baddhaḥ-bound; prahasan-smiling; āha-said; guhyakau-unto the two young demigods.
Śukadeva Gosvāmī continued: The two young demigods thus offered prayers to the Supreme Personality of Godhead. Although Śrī Kṛṣṇa, the Supreme Godhead, is the master of all and was certainly Gokuleśvara, the master of Gokula, He was bound to the wooden mortar by the ropes of the gopīs, and therefore, smiling widely, He spoke to the sons of Kuvera the following words.
Kṛṣṇa was smiling because He was thinking to Himself, "These two young demigods fell from the higher planetary system to this planet, and I have delivered them from the bondage of standing for a long time as trees, but as for Me, I am bound by the ropes of the gopīs and am subject to their chastisements." In other words, Kṛṣṇa submits to being chastised and bound by the gopīs because of pure love and affection worthy of being praised by a devotee in so many ways.
TEXT 40
śrī-bhagavān uvāca
jñātaṁ mama puraivaitad
ṛṣiṇā karuṇātmanā
yac chrī-madāndhayor vāgbhir
vibhraṁśo 'nugrahaḥ kṛtaḥ
SYNONYMS
śrī-bhagavān uvāca-the Supreme Personality of Godhead said; jñātam-everything is known; mama-to Me; purā-in the past; eva-indeed; etat-this incident; ṛṣiṇā-by the great sage Nārada; karuṇā-ātmanā-because he was very, very kind to you; yat-which; śrī-mada-andhayoḥ-who had become mad after material opulence and had thus become blind; vāgbhiḥ-by words or by cursing; vibhraṁśaḥ-falling down from the heavenly planet to become arjuna trees here; anugrahaḥ kṛtaḥ-this was a great favor done by him to you.
The Supreme Personality of Godhead said: The great saint Nārada Muni is very merciful. By his curse, he showed the greatest favor to both of you, who were mad after material opulence and who had thus become blind. Although you fell from the higher planet Svargaloka and became trees, you were most favored by him. I knew of all these incidents from the very beginning.
It is now confirmed by the Supreme Personality of Godhead that the curse of a devotee is also to be regarded as mercy. As Kṛṣṇa, God, is all-good, a Vaiṣṇava is also all-good. Whatever he does is good for everyone. This is explained in the following verse.
TEXT 41
sādhūnāṁ sama-cittānāṁ
sutarāṁ mat-kṛtātmanām
darśanān no bhaved bandhaḥ
puṁso 'kṣṇoḥ savitur yathā
SYNONYMS
sādhūnām-of devotees; sama-cittānām-who are equally disposed toward everyone; sutarām-excessively, completely; mat-kṛta-ātmanām-of persons who are fully surrendered, determined to render service unto Me; darśanāt-simply by the audience; no bhavet bandhaḥ-freedom from all material bondage; puṁsaḥ-of a person; akṣṇoḥ-of the eyes; savituḥ yathā-as by being face to face with the sun.
When one is face to face with the sun, there is no longer darkness for one's eyes. Similarly, when one is face to face with a sādhu, a devotee, who is fully determined and surrendered to the Supreme Personality of Godhead, one will no longer be subject to material bondage.
As stated by Caitanya Mahāprabhu (Cc. Madhya 22.54):
'sādhu-saṅga,' 'sādhu-saṅga'–sarva-śāstre kaya
lava-mātra sādhu-saṅge sarva-siddhi haya
If by chance one meets a sādhu, a devotee, one's life is immediately successful, and one is freed from material bondage. It may be argued that whereas someone may receive a sādhu with great respect, someone else may not receive a sādhu with such respect. A sādhu, however, is always equipoised toward everyone. Because of being a pure devotee, a sādhu is always ready to deliver Kṛṣṇa consciousness without discrimination. As soon as one sees a sādhu, one naturally becomes free. Nonetheless, persons who are too much offensive, who commit vaiṣṇava-aparādhas, or offenses to a sādhu, will have to take some time before being rectified. This is also indicated herein.
TEXT 42
tad gacchataṁ mat-paramau
nalakūvara sādanam
sañjāto mayi bhāvo vām
īpsitaḥ paramo 'bhavaḥ
SYNONYMS
tat gacchatam-now both of you may return; mat-paramau-accepting Me as the supreme destination of life; nalakūvara-O Nalakūvara and Maṇigrīva; sādanam-to your home; sañjātaḥ-being saturated with; mayi-unto Me; bhāvaḥ-devotional service; vām-by you; īpsitaḥ-which was desired; paramaḥ-supreme, highest, always engaged with all senses; abhavaḥ-from which there is no falldown into material existence.
O Nalakūvara and Maṇigrīva, now you may both return home. Since you desire to be always absorbed in My devotional service, your desire to develop love and affection for Me will be fulfilled, and now you will never fall from that platform.
The highest perfection of life is to come to the platform of devotional service and always engage in devotional activities. Understanding this, Nalakūvara and Maṇigrīva desired to attain that platform, and the Supreme Personality of Godhead blessed them with the fulfillment of their transcendental desire.
TEXT 43
śrī-śuka uvāca
ity uktau tau parikramya
praṇamya ca punaḥ punaḥ
baddholūkhalam āmantrya
jagmatur diśam uttarām
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti uktau-having been ordered by the Supreme Personality of Godhead in this way; tau-Nalakūvara and Maṇigrīva; parikramya-circumambulating; praṇamya-offering obeisances; ca-also; punaḥ punaḥ-again and again; baddha-ulūkhalam āmantrya-taking the permission of the Supreme Personality of Godhead, who was bound to the wooden mortar; jagmatuḥ-departed; diśam uttarām-to their respective destinations.
Śukadeva Gosvāmī said: The Supreme Personality of Godhead having spoken to the two demigods in this way, they circumambulated the Lord, who was bound to the wooden mortar, and offered obeisances to Him. After taking the permission of Lord Kṛṣṇa, they returned to their respective homes.
Thus end the Bhaktivedanta purports of the Tenth Canto, Tenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Deliverance of the Yamala-arjuna Trees."
Chapter Eleven
The Childhood Pastimes of Kṛṣṇa
This chapter describes how the inhabitants of Gokula left Gokula and went to Vṛndāvana and how Kṛṣṇa killed Vatsāsura and Bakāsura.
When the yamala-arjuna trees fell, they made a tremendous sound, like that of falling thunderbolts. Being surprised, Kṛṣṇa's father, Nanda, and the other elderly inhabitants of Gokula went to the spot, where they saw the fallen trees and Kṛṣṇa standing between them, bound to the ulūkhala, the wooden mortar. They could find no cause for the trees' having fallen and Kṛṣṇa's being there. They thought this might be the work of some other asura who had met Kṛṣṇa on this spot, and they inquired from the playmates of Kṛṣṇa about how the whole incident had taken place. The children properly described how everything had happened, but the elderly persons could not believe the story. Some of them, however, thought that it might be true, since they had already seen many wonderful incidents in connection with Kṛṣṇa. Anyway, Nanda Mahārāja immediately released Kṛṣṇa from the ropes.
In this way, Kṛṣṇa, at every day and every moment, displayed wonderful incidents to increase the parental affection of Nanda Mahārāja and Yaśodā, who thus felt both surprise and joy. The breaking of the yamala-arjunas was one of these wonderful pastimes.
One day a fruit vendor approached Nanda Mahārāja's house, and Kṛṣṇa gathered some food grains with His little palms and went to the vendor to exchange the grains for fruit. On the way, almost all the grains fell from His palms, only one or two grains remaining, but the fruit vendor, out of full affection, accepted these grains in exchange for as much fruit as Kṛṣṇa could take. As soon as she did this, her basket became filled with gold and jewels.
Thereafter, all the elderly gopas decided to leave Gokula because they saw that in Gokula there was always some disturbance. They decided to go to Vṛndāvana, Vraja-dhāma, and the next day they all departed. In Vṛndāvana, both Kṛṣṇa and Balarāma, after finishing Their childhood pastimes, began to take charge of the calves and send them to the pasturing grounds (go-caraṇa). During this time, a demon named Vatsāsura entered among the calves and was killed, and another asura, in the shape of a big duck, was also killed. The playmates of Kṛṣṇa narrated all these stories to their mothers. The mothers could not believe their children, Kṛṣṇa's playmates, but because of full affection they enjoyed these narrations of Kṛṣṇa's activities.
TEXT 1
śrī-śuka uvāca
gopā nandādayaḥ śrutvā
drumayoḥ patato ravam
tatrājagmuḥ kuru-śreṣṭha
nirghāta-bhaya-śaṅkitāḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; gopāḥ-all the cowherd men; nanda-ādayaḥ-headed by Nanda Mahārāja; śrutvā-hearing; drumayoḥ-of the two trees; patatoḥ-falling down; ravam-the high sound, as terrible as a thunderbolt; tatra-there, on the spot; ājagmuḥ-went; kuru-śreṣṭha-O Mahārāja Parīkṣit; nirghāta-bhaya-śaṅkitāḥ-who were afraid of falling thunderbolts.
Śukadeva Gosvāmī continued: O Mahārāja Parīkṣit, when the yamala-arjuna trees fell, all the cowherd men in the neighborhood, hearing the fierce sound and fearing thunderbolts, went to the spot.
TEXT 2
bhūmyāṁ nipatitau tatra
dadṛśur yamalārjunau
babhramus tad avijñāya
lakṣyaṁ patana-kāraṇam
SYNONYMS
bhūmyām-on the ground; nipatitau-which had fallen; tatra-there; dadṛśuḥ-all of them saw; yamala-arjunau-the twin arjuna trees; babhramuḥ-they became bewildered; tat-that; avijñāya-but they could not trace out; lakṣyam-although they could directly perceive that the trees had fallen; patana-kāraṇam-the cause of their falling (how could it have happened all of a sudden?).
There they saw the fallen yamala-arjuna trees on the ground, but they were bewildered because even though they could directly perceive that the trees had fallen, they could not trace out the cause for their having done so.
Considering all the circumstances, had this been done by Kṛṣṇa? He was standing on the spot, and His playmates described that this had been done by Him. Had Kṛṣṇa actually done this, or were these merely stories? This was a cause of bewilderment.
TEXT 3
ulūkhalaṁ vikarṣantaṁ
dāmnā baddhaṁ ca bālakam
kasyedaṁ kuta āścaryam
utpāta iti kātarāḥ
SYNONYMS
ulūkhalam-the wooden mortar; vikarṣantam-dragging; dāmnā-with the rope; baddham ca-and bound by the belly; bālakam-Kṛṣṇa; kasya-of whom; idam-this; kutaḥ-wherefrom; āścaryam-these wonderful happenings; utpātaḥ-disturbance; iti-thus; kātarāḥ-they were very much agitated.
Kṛṣṇa was bound by the rope to the ulūkhala, the mortar, which He was dragging. But how could He have pulled down the trees? Who had actually done it? Where was the source for this incident? Considering all these astounding things, the cowherd men were doubtful and bewildered.
The cowherd men were very much agitated because the child Kṛṣṇa, after all, had been standing between the two trees, and if by chance the trees had fallen upon Him, He would have been smashed. But He was standing as He was, and still the things had happened, so who had done all this? How could these events have happened in such a wonderful way? These considerations were some of the reasons they were agitated and bewildered. They thought, however, that by chance Kṛṣṇa had been saved by God so that nothing had happened to Him.
TEXT 4
bālā ūcur aneneti
tiryag-gatam ulūkhalam
vikarṣatā madhya-gena
puruṣāv apy acakṣmahi
SYNONYMS
bālāḥ-all the other boys; ūcuḥ-said; anena-by Him (Kṛṣṇa); iti-thus; tiryak-crosswise; gatam-which had become; ulūkhalam-the wooden mortar; vikarṣatā-by Kṛṣṇa, who was dragging; madhya-gena-going between the two trees; puruṣau-two beautiful persons; api-also; acakṣmahi-we have seen with our own eyes.
Then all the cowherd boys said: It is Kṛṣṇa who has done this. When He was in between the two trees, the mortar fell crosswise. Kṛṣṇa dragged the mortar, and the two trees fell down. After that, two beautiful men came out of the trees. We have seen this with our own eyes.
Kṛṣṇa's playmates wanted to inform Kṛṣṇa's father of the exact situation by explaining that not only did the trees break, but out of the broken trees came two beautiful men. "All these things happened," they said. "We have seen them with our own eyes."
TEXT 5
na te tad-uktaṁ jagṛhur
na ghaṭeteti tasya tat
bālasyotpāṭanaṁ tarvoḥ
kecit sandigdha-cetasaḥ
SYNONYMS
na-not; te-all the gopas; tat-uktam-being spoken by the boys; jagṛhuḥ-would accept; na ghaṭeta-it cannot be; iti-thus; tasya-of Kṛṣṇa; tat-the activity; bālasya-of a small boy like Kṛṣṇa; utpāṭanam-the uprooting; tarvoḥ-of the two trees; kecit-some of them; sandigdha-cetasaḥ-became doubtful about what could be done (because Gargamuni had predicted that this child would be equal to Nārāyaṇa).
Because of intense paternal affection, the cowherd men, headed by Nanda, could not believe that Kṛṣṇa could have uprooted the trees in such a wonderful way. Therefore they could not put their faith in the words of the boys. Some of the men, however, were in doubt. "Since Kṛṣṇa was predicted to equal Nārāyaṇa," they thought, "it might be that He could have done it."
One view was that it was impossible for a small boy like this to have done such a thing as pulling down the trees. But there were doubts because Kṛṣṇa had been predicted to equal Nārāyaṇa. Therefore the cowherd men were in a dilemma.
TEXT 6
ulūkhalaṁ vikarṣantaṁ
dāmnā baddhaṁ svam ātmajam
vilokya nandaḥ prahasad-
vadano vimumoca ha
SYNONYMS
ulūkhalam-the wooden mortar; vikarṣantam-dragging; dāmnā-by the rope; baddham-bound; svam ātmajam-his own son Kṛṣṇa; vilokya-by seeing; nandaḥ-Mahārāja Nanda; prahasat-vadanaḥ-whose face began to smile when he saw the wonderful child; vimumoca ha-released Him from the bonds.
When Nanda Mahārāja saw his own son bound with ropes to the wooden mortar and dragging it, he smiled and released Kṛṣṇa from His bonds.
Nanda Mahārāja was surprised that Yaśodā, Kṛṣṇa's mother, could have bound her beloved child in such a way. Kṛṣṇa was exchanging love with her. How then could she have been so cruel as to bind Him to the wooden mortar? Nanda Mahārāja understood this exchange of love, and therefore he smiled and released Kṛṣṇa. In other words, as Kṛṣṇa, the Supreme Personality of Godhead, binds a living entity in fruitive activities, He binds mother Yaśodā and Nanda Mahārāja in parental affection. This is His pastime.
TEXT 7
gopībhiḥ stobhito 'nṛtyad
bhagavān bālavat kvacit
udgāyati kvacin mugdhas
tad-vaśo dāru-yantravat
SYNONYMS
gopībhiḥ-by the gopīs (by flattery and offers of prizes); stobhitaḥ-encouraged, induced; anṛtyat-the small Kṛṣṇa danced; bhagavān-although He was the Supreme Personality of Godhead; bāla-vat-exactly like a human child; kvacit-sometimes; udgāyati-He would sing very loudly; kvacit-sometimes; mugdhaḥ-being amazed; tat-vaśaḥ-under their control; dāru-yantra-vat-like a wooden doll.
The gopīs would say, "If You dance, my dear Kṛṣṇa, then I shall give You half a sweetmeat." By saying these words or by clapping their hands, all the gopīs encouraged Kṛṣṇa in different ways. At such times, although He was the supremely powerful Personality of Godhead, He would smile and dance according to their desire, as if He were a wooden doll in their hands. Sometimes He would sing very loudly, at their bidding. In this way, Kṛṣṇa came completely under the control of the gopīs.
TEXT 8
bibharti kvacid ājñaptaḥ
pīṭhakonmāna-pādukam
bāhu-kṣepaṁ ca kurute
svānāṁ ca prītim āvahan
SYNONYMS
bibharti-Kṛṣṇa would simply stand and touch articles as if unable to raise them; kvacit-sometimes; ājñaptaḥ-being ordered; pīṭhaka-unmāna-the wooden seat and wooden measuring pot; pādukam-bringing the wooden shoes; bāhu-kṣepam ca-striking the arms on the body; kurute-does; svānām ca-of His own relatives, the gopīs and other intimate friends; prītim-the pleasure; āvahan-inviting.
Sometimes mother Yaśodā and her gopī friends would tell Kṛṣṇa, "Bring this article" or "Bring that article." Sometimes they would order Him to bring a wooden plank, wooden shoes or a wooden measuring pot, and Kṛṣṇa, when thus ordered by the mothers, would try to bring them. Sometimes, however, as if unable to raise these things, He would touch them and stand there. Just to invite the pleasure of His relatives, He would strike His body with His arms to show that He had sufficient strength.
TEXT 9
darśayaṁs tad-vidāṁ loka
ātmano bhṛtya-vaśyatām
vrajasyovāha vai harṣaṁ
bhagavān bāla-ceṣṭitaiḥ
SYNONYMS
darśayan-exhibiting; tat-vidām-unto persons who can understand Kṛṣṇa's activities; loke-throughout the whole world; ātmanaḥ-of Himself; bhṛtya-vaśyatām-how He is agreeable to carrying out the orders of His servants, His devotees; vrajasya-of Vrajabhūmi; uvāha-executed; vai-indeed; harṣam-pleasure; bhagavān-the Supreme Personality of Godhead; bāla-ceṣṭitaiḥ-by His activities like those of a child trying to do so many things.
To pure devotees throughout the world who could understand His activities, the Supreme Personality of Godhead, Kṛṣṇa, exhibited how much He can be subdued by His devotees, His servants. In this way He increased the pleasure of the Vrajavāsīs by His childhood activities.
That Kṛṣṇa performed childhood activities to increase the pleasure of His devotees was another transcendental humor. He exhibited these activities not only to the inhabitants of Vrajabhūmi, but also to others, who were captivated by His external potency and opulence. Both the internal devotees, who were simply absorbed in love of Kṛṣṇa, and the external devotees, who were captivated by His unlimited potency, were informed of Kṛṣṇa's desire to be submissive to His servants.
TEXT 10
krīṇīhi bhoḥ phalānīti
śrutvā satvaram acyutaḥ
phalārthī dhānyam ādāya
yayau sarva-phala-pradaḥ
SYNONYMS
krīṇīhi-please come and purchase; bhoḥ-O neighborhood residents; phalāni-ripe fruits; iti-thus; śrutvā-hearing; satvaram-very soon; acyutaḥ-Kṛṣṇa; phala-arthī-as if He wanted some fruits; dhānyam ādāya-capturing some grains of paddy; yayau-went to the fruit vendor; sarva-phala-pradaḥ-the Supreme Personality of Godhead, who can give all kinds of fruit to everyone, had now become in need of fruits.
Once a woman selling fruit was calling, "O inhabitants of Vrajabhūmi, if you want to purchase some fruits, come here!" Upon hearing this, Kṛṣṇa immediately took some grains and went to barter as if He needed some fruits.
Aborigines generally go to the villagers to sell fruits. How much the aborigines were attached to Kṛṣṇa is here described. Kṛṣṇa, to show His favor to the aborigines, would immediately go purchase fruits, bartering with paddy in His hand as He had seen others do.
TEXT 11
phala-vikrayiṇī tasya
cyuta-dhānya-kara-dvayam
phalair apūrayad ratnaiḥ
phala-bhāṇḍam apūri ca
SYNONYMS
phala-vikrayiṇī-the aborigine fruit vendor, who was an elderly woman; tasya-of Kṛṣṇa; cyuta-dhānya-the paddy He brought to barter having mostly fallen; kara-dvayam-palms of the hands; phalaiḥ apūrayat-the fruit vendor filled His small palms with fruits; ratnaiḥ-in exchange for jewels and gold; phala-bhāṇḍam-the basket of fruit; apūri ca-filled.
While Kṛṣṇa was going to the fruit vendor very hastily, most of the grains He was holding fell. Nonetheless, the fruit vendor filled Kṛṣṇa's hands with fruits, and her fruit basket was immediately filled with jewels and gold.
In Bhagavad-gītā (9.26) Kṛṣṇa says:
patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ
Kṛṣṇa is so kind that if anyone offers Him a leaf, a fruit, a flower or some water, He will immediately accept it. The only condition is that these things should be offered with bhakti (yo me bhaktyā prayacchati). Otherwise, if one is puffed up with false prestige, thinking, "I have so much opulence, and I am giving something to Kṛṣṇa," one's offering will not be accepted by Kṛṣṇa. The fruit vendor, although a woman belonging to the poor aborigine class, dealt with Kṛṣṇa with great affection, saying, "Kṛṣṇa, You have come to me to take some fruit in exchange for grains. All the grains have fallen, but still You may take whatever You like." Thus she filled Kṛṣṇa's palms with whatever fruits He could carry. In exchange, Kṛṣṇa filled her whole basket with jewels and gold.
From this incident one should learn that for anything offered to Kṛṣṇa with love and affection, Kṛṣṇa can reciprocate many millions of times over, both materially and spiritually. The basic principle involved is an exchange of love. Therefore Kṛṣṇa teaches in Bhagavad-gītā (9.27):
yat karoṣi yad aśnāsi
yaj juhoṣi dadāsi yat
yat tapasyasi kaunteya
tat kuruṣva mad-arpaṇam
"O son of Kuntī, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me." With love and affection, one should try to give something to Kṛṣṇa from one's source of income. Then one's life will be successful. Kṛṣṇa is full in all opulences; He does not need anything from anyone. But if one is prepared to give something to Kṛṣṇa, that is for one's own benefit. The example given in this connection is that when one's real face is decorated, the reflection of one's face is automatically decorated. Similarly, if we try to serve Kṛṣṇa with all our opulences, we, as parts and parcels or reflections of Kṛṣṇa, will become happy in exchange. Kṛṣṇa is always happy, for He is ātmārāma, fully satisfied with His own opulence.
TEXT 12
sarit-tīra-gataṁ kṛṣṇaṁ
bhagnārjunam athāhvayat
rāmaṁ ca rohiṇī devī
krīḍantaṁ bālakair bhṛśam
SYNONYMS
sarit-tīra-to the riverside; gatam-who had gone; kṛṣṇam-unto Kṛṣṇa; bhagna-arjunam-after the pastime of breaking the yamala-arjuna trees; atha-then; āhvayat-called; rāmam ca-as well as Balarāma; rohiṇī-the mother of Balarāma; devī-the goddess of fortune; krīḍantam-who were engaged in playing; bālakaiḥ-with many other boys; bhṛśam-with deep attention.
Once, after the uprooting of the yamala-arjuna trees, Rohiṇīdevī went to call Rāma and Kṛṣṇa, who had both gone to the riverside and were playing with the other boys with deep attention.
Mother Yaśodā was more attached to Kṛṣṇa and Balarāma than Rohiṇīdevī was, although Rohiṇīdevī was the mother of Balarāma. Mother Yaśodā sent Rohiṇīdevī to call Rāma and Kṛṣṇa from Their play, since it was the right time for lunch. Therefore Rohiṇīdevī went to call Them, breaking Their engagement in play.
TEXT 13
nopeyātāṁ yadāhūtau
krīḍā-saṅgena putrakau
yaśodāṁ preṣayām āsa
rohiṇī putra-vatsalām
SYNONYMS
na upeyātām-would not return home; yadā-when; āhūtau-They were called back from playing; krīḍā-saṅgena-because of so much attachment to playing with other boys; putrakau-the two sons (Kṛṣṇa and Balarāma); yaśodām preṣayām āsa-sent mother Yaśodā to call Them; rohiṇī-mother Rohiṇī; putra-vatsalām-because mother Yaśodā was a more affectionate mother to Kṛṣṇa and Balarāma.
Because of being too attached to playing with the other boys, Kṛṣṇa and Balarāma did not return upon being called by Rohiṇī. Therefore Rohiṇī sent mother Yaśodā to call Them back, because mother Yaśodā was more affectionate to Kṛṣṇa and Balarāma.
Yaśodāṁ preṣayām āsa. These very words show that since Kṛṣṇa and Balarāma did not care to return in response to the order of Rohiṇī, Rohiṇī thought that if Yaśodā called They would have to return, for Yaśodā was more affectionate to Kṛṣṇa and Balarāma.
TEXT 14
krīḍantaṁ sā sutaṁ bālair
ativelaṁ sahāgrajam
yaśodājohavīt kṛṣṇaṁ
putra-sneha-snuta-stanī
SYNONYMS
krīḍantam-engaged in playing; sā-mother Yaśodā; sutam-her son; bālaiḥ-with the other boys; ati-velam-although it was too late; saha-agrajam-who was playing with His elder brother, Balarāma; yaśodā-mother Yaśodā; ajohavīt-called ("Kṛṣṇa and Balarāma, come here!"); kṛṣṇam-unto Kṛṣṇa; putra-sneha-snuta-stanī-while she was calling Them, milk flowed from her breast because of her ecstatic love and affection.
Kṛṣṇa and Balarāma, being attached to Their play, were playing with the other boys although it was very late. Therefore mother Yaśodā called Them back for lunch. Because of her ecstatic love and affection for Kṛṣṇa and Balarāma, milk flowed from her breasts.
The word ajohavīt means "calling them again and again." "Kṛṣṇa and Balarāma," she called, "please come back. You are late for Your lunch. You have played sufficiently. Come back."
TEXT 15
kṛṣṇa kṛṣṇāravindākṣa
tāta ehi stanaṁ piba
alaṁ vihāraiḥ kṣut-kṣāntaḥ
krīḍā-śrānto 'si putraka
SYNONYMS
kṛṣṇa kṛṣṇa aravinda-akṣa-O Kṛṣṇa, my son, lotus-eyed Kṛṣṇa; tāta-O darling; ehi-come here; stanam-the milk of my breast; piba-drink; alam vihāraiḥ-after this there is no necessity of playing; kṣut-kṣāntaḥ-tired because of hunger; krīḍā-śrāntaḥ-fatigued from playing; asi-You must be; putraka-O my son.
Mother Yaśodā said: My dear son Kṛṣṇa, lotus-eyed Kṛṣṇa, come here and drink the milk of my breast. My dear darling, You must be very tired because of hunger and the fatigue of playing so long. There is no need to play any more.
TEXT 16
he rāmāgaccha tātāśu
sānujaḥ kula-nandana
prātar eva kṛtāhāras
tad bhavān bhoktum arhati
SYNONYMS
he rāma-my dear son Balarāma; āgaccha-please come here; tāta-my dear darling; āśu-immediately; sa-anujaḥ-with Your younger brother; kula-nandana-the great hope of our family; prātaḥ eva-certainly in the morning; kṛta-āhāraḥ-have taken Your breakfast; tat-therefore; bhavān-You; bhoktum-to eat something more; arhati-deserve.
My dear Baladeva, best of our family, please come immediately with Your younger brother, Kṛṣṇa. You both ate in the morning, and now You ought to eat something more.
TEXT 17
pratīkṣate tvāṁ dāśārha
bhokṣyamāṇo vrajādhipaḥ
ehy āvayoḥ priyaṁ dhehi
sva-gṛhān yāta bālakāḥ
SYNONYMS
pratīkṣate-is waiting; tvām-for both of You (Kṛṣṇa and Balarāma); dāśārha-O Balarāma; bhokṣyamāṇaḥ-desiring to eat; vraja-adhipaḥ-the King of Vraja, Nanda Mahārāja; ehi-come here; āvayoḥ-our; priyam-pleasure; dhehi-just consider; sva-gṛhān-to their respective homes; yāta-let them go; bālakāḥ-the other boys.
Nanda Mahārāja, the King of Vraja, is now waiting to eat. O my dear son Balarāma, he is waiting for You. Therefore, come back to please us. All the boys playing with You and Kṛṣṇa should now go to their homes.
It appears that Nanda Mahārāja regularly took his food with his two sons, Kṛṣṇa and Balarāma. Yaśodā told the other boys, "Now you should go to your homes." Father and son generally sit together, so mother Yaśodā requested Kṛṣṇa and Balarāma to return, and she advised the other boys to go home so that their parents would not have to wait for them.
TEXT 18
dhūli-dhūsaritāṅgas tvaṁ
putra majjanam āvaha
janmarkṣaṁ te 'dya bhavati
viprebhyo dehi gāḥ śuciḥ
SYNONYMS
dhūli-dhūsarita-aṅgaḥ tvam-You have become covered with dust and sand all over Your body; putra-my dear son; majjanam āvaha-now come here, take Your bath and cleanse Yourself; janma-ṛkṣam-the auspicious star of Your birth; te-of You; adya-today; bhavati-it is; viprebhyaḥ-unto the pure brāhmaṇas; dehi-give in charity; gāḥ-cows; śuciḥ-being purified.
Mother Yaśodā further told Kṛṣṇa: My dear son, because of playing all day, Your body has become covered with dust and sand. Therefore, come back, take Your bath and cleanse Yourself. Today the moon is conjoined with the auspicious star of Your birth. Therefore, be pure and give cows in charity to the brāhmaṇas.
It is a custom of Vedic culture that whenever there is any auspicious ceremony, one should give valuable cows in charity to the brāhmaṇas. Therefore mother Yaśodā requested Kṛṣṇa, "Instead of being enthusiastic in playing, now please come and be enthusiastic in charity." Yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat. As advised in Bhagavad-gītā (18.5), sacrifice, charity and austerity should never be given up. Yajño dānaṁ tapaś caiva pāvanāni manīṣiṇām: even if one is very much advanced in spiritual life, one should not give up these three duties. To observe one's birthday ceremony, one should do something in terms of one of these three items (yajña, dāna or tapaḥ), or all of them together.
TEXT 19
paśya paśya vayasyāṁs te
mātṛ-mṛṣṭān svalaṅkṛtān
tvaṁ ca snātaḥ kṛtāhāro
viharasva svalaṅkṛtaḥ
SYNONYMS
paśya paśya-just see, just see; vayasyān-boys of Your age; te-Your; mātṛ-mṛṣṭān-cleansed by their mothers; su-alaṅkṛtān-decorated with nice ornaments; tvam ca-You also; snātaḥ-after taking a bath; kṛta-āhāraḥ-and eating Your lunch; viharasva-enjoy with them; su-alaṅkṛtaḥ-fully decorated like them.
Just see how all Your playmates of Your own age have been cleansed and decorated with beautiful ornaments by their mothers. You should come here, and after You have taken Your bath, eaten Your lunch and been decorated with ornaments, You may play with Your friends again.
Generally young boys are competitive. If one friend has done something, another friend also wants to do something. Therefore mother Yaśodā pointed out how Kṛṣṇa's playmates were decorated, so that Kṛṣṇa might be induced to decorate Himself like them.
TEXT 20
itthaṁ yaśodā tam aśeṣa-śekharaṁ
matvā sutaṁ sneha-nibaddha-dhīr nṛpa
haste gṛhītvā saha-rāmam acyutaṁ
nītvā sva-vāṭaṁ kṛtavaty athodayam
SYNONYMS
ittham-in this way; yaśodā-mother Yaśodā; tam aśeṣa-śekharam-unto Kṛṣṇa, who was on the peak of everything auspicious, with no question of dirtiness or uncleanliness; matvā-considering; sutam-as her son; sneha-nibaddha-dhīḥ-because of an intense spirit of love; nṛpa-O King (Mahārāja Parīkṣit); haste-in the hand; gṛhītvā-taking; saha-rāmam-with Balarāma; acyutam-Kṛṣṇa, the infallible; nītvā-bringing; sva-vāṭam-at home; kṛtavatī-performed; atha-now; udayam-brilliancy by bathing Him, dressing Him and decorating Him with ornaments.
My dear Mahārāja Parīkṣit, because of intense love and affection, mother Yaśodā, Kṛṣṇa's mother, considered Kṛṣṇa, who was at the peak of all opulences, to be her own son. Thus she took Kṛṣṇa by the hand, along with Balarāma, and brought Them home, where she performed her duties by fully bathing Them, dressing Them and feeding Them.
Kṛṣṇa is always neat, clean and opulent and does not need to be washed, bathed or dressed, yet mother Yaśodā, because of affection, considered Him her ordinary child and did her duties to keep her son brilliant.
TEXT 21
śrī-śuka uvāca
gopa-vṛddhā mahotpātān
anubhūya bṛhadvane
nandādayaḥ samāgamya
vraja-kāryam amantrayan
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; gopa-vṛddhāḥ-the elderly persons among the cowherd men; mahā-utpātān-very great disturbances; anubhūya-after experiencing; bṛhadvane-in the place known as Bṛhadvana; nanda-ādayaḥ-the cowherd men, headed by Nanda Mahārāja; samāgamya-assembled, came together; vraja-kāryam-the business of Vrajabhūmi; amantrayan-deliberated on how to stop the continuous disturbances in Mahāvana.
Śrī Śukadeva Gosvāmī continued: Then one time, having seen the great disturbances in Bṛhadvana, all the elderly persons among the cowherd men, headed by Nanda Mahārāja, assembled and began to consider what to do to stop the continuous disturbing situations in Vraja.
TEXT 22
tatropānanda-nāmāha
gopo jñāna-vayo-'dhikaḥ
deśa-kālārtha-tattva-jñaḥ
priya-kṛd rāma-kṛṣṇayoḥ
SYNONYMS
tatra-in the assembly; upānanda-nāmā-by the name Upānanda (the elder brother of Nanda Mahārāja); āha-said; gopaḥ-the cowherd man; jñāna-vayaḥ-adhikaḥ-who by knowledge and by age was the eldest of all; deśa-kāla-artha-tattva-jñaḥ-very experienced according to time, place and circumstances; priya-kṛt-just for the benefit; rāma-kṛṣṇayoḥ-of Balarāma and Kṛṣṇa, the Supreme Personalities of Godhead.
At this meeting of all the inhabitants of Gokula, a cowherd man named Upānanda, who was the most mature in age and knowledge and was very experienced according to time, circumstances and country, made this suggestion for the benefit of Rāma and Kṛṣṇa.
TEXT 23
utthātavyam ito 'smābhir
gokulasya hitaiṣibhiḥ
āyānty atra mahotpātā
bālānāṁ nāśa-hetavaḥ
SYNONYMS
utthātavyam-now this place should be left; itaḥ-from here, from Gokula; asmābhiḥ-by all of us; gokulasya-of this place, Gokula; hita-eṣibhiḥ-by persons who desire good for this place; āyānti-are happening; atra-here; mahā-utpātāḥ-many great disturbances; bālānām-for the boys like Rāma and Kṛṣṇa; nāśa-hetavaḥ-having the definite purpose of killing Them.
He said: My dear friends the cowherd men, in order to do good to this place, Gokula, we should leave it, because so many disturbances are always occurring here, just for the purpose of killing Rāma and Kṛṣṇa.
TEXT 24
muktaḥ kathañcid rākṣasyā
bāla-ghnyā bālako hy asau
harer anugrahān nūnam
anaś copari nāpatat
SYNONYMS
muktaḥ-was delivered; kathañcit-somehow or other; rākṣasyāḥ-from the hands of the Rākṣasī Pūtanā; bāla-ghnyāḥ-who was determined to kill small children; bālakaḥ-especially the child Kṛṣṇa; hi-because; asau-He; hareḥ anugrahāt-by the mercy of the Supreme Personality of Godhead; nūnam-indeed; anaḥ ca-and the handcart; upari-on top of the child; na-not; apatat-did fall down.
The child Kṛṣṇa, simply by the mercy of the Supreme Personality of Godhead, was somehow or other rescued from the hands of the Rākṣasī Pūtanā, who was determined to kill Him. Then, again by the mercy of the Supreme Godhead, the handcart missed falling upon the child.
TEXT 25
cakra-vātena nīto 'yaṁ
daityena vipadaṁ viyat
śilāyāṁ patitas tatra
paritrātaḥ sureśvaraiḥ
SYNONYMS
cakra-vātena-by the demon in the shape of a whirlwind (Tṛṇāvarta); nītaḥ ayam-Kṛṣṇa was taken away; daityena-by the demon; vipadam-dangerous; viyat-to the sky; śilāyām-on a slab of stone; patitaḥ-fallen; tatra-there; paritrātaḥ-was saved; sura-īśvaraiḥ-by the mercy of Lord Viṣṇu or His associates.
Then again, the demon Tṛṇāvarta, in the form of a whirlwind, took the child away into the dangerous sky to kill Him, but the demon fell down onto a slab of stone. In that case also, by the mercy of Lord Viṣṇu or His associates, the child was saved.
TEXT 26
yan na mriyeta drumayor
antaraṁ prāpya bālakaḥ
asāv anyatamo vāpi
tad apy acyuta-rakṣaṇam
SYNONYMS
yat-then again; na mriyeta-did not die; drumayoḥ antaram-between the two trees; prāpya-although He was between; bālakaḥ asau-that child, Kṛṣṇa; anyatamaḥ-another child; vā api-or; tat api acyuta-rakṣaṇam-in that case also, He was saved by the Supreme Personality of Godhead.
Even the other day, neither Kṛṣṇa nor any of His playmates died from the falling of the two trees, although the children were near the trees or even between them. This also is to be considered the mercy of the Supreme Personality of Godhead.
TEXT 27
yāvad autpātiko 'riṣṭo
vrajaṁ nābhibhaved itaḥ
tāvad bālān upādāya
yāsyāmo 'nyatra sānugāḥ
SYNONYMS
yāvat-so long; autpātikaḥ-disturbing; ariṣṭaḥ-the demon; vrajam-this Gokula Vrajabhūmi; na-not; abhibhavet itaḥ-go away from this place; tāvat-so long; bālān upādāya-for the benefit of the boys; yāsyāmaḥ-we shall go; anyatra-somewhere else; sa-anugāḥ-with our followers.
All these incidents are being caused by some unknown demon. Before he comes here to create another disturbance, it is our duty to go somewhere else with the boys until there are no more disturbances.
Upānanda suggested, "By the mercy of Lord Viṣṇu, Kṛṣṇa has always been saved from so many dangerous incidents. Now let us leave this place and go someplace where we may worship Lord Viṣṇu undisturbed, before there is another cause of death from some demon who may attack us." A devotee desires only that he may execute devotional service undisturbed. Actually we see, however, that even during the presence of Kṛṣṇa, when Nanda Mahārāja and the other cowherd men had the Supreme Personality of Godhead in their presence, there were disturbances. Of course, in every case, Kṛṣṇa came out victorious. The instruction we may derive from this is that we should not be disturbed by so-called disturbances. There have been so many disturbances to our Kṛṣṇa consciousness movement, but we cannot give up our forward march. On the contrary, people are receiving this movement very enthusiastically all over the world, and they are purchasing literature about Kṛṣṇa consciousness with redoubled energy. Thus there are both encouragements and disturbances. This was so even in Kṛṣṇa's time.
TEXT 28
vanaṁ vṛndāvanaṁ nāma
paśavyaṁ nava-kānanam
gopa-gopī-gavāṁ sevyaṁ
puṇyādri-tṛṇa-vīrudham
SYNONYMS
vanam-another forest; vṛndāvanam nāma-named Vṛndāvana; paśavyam-a very suitable place for maintenance of the cows and other animals; nava-kānanam-there are many new gardenlike places; gopa-gopī-gavām-for all the cowherd men, the members of their families, and the cows; sevyam-a very happy, very suitable place; puṇya-adri-there are nice mountains; tṛṇa-plants; vīrudham-and creepers.
Between Nandeśvara and Mahāvana is a place named Vṛndāvana. This place is very suitable because it is lush with grass, plants and creepers for the cows and other animals. It has nice gardens and tall mountains and is full of facilities for the happiness of all the gopas and gopīs and our animals.
Vṛndāvana is situated between Nandeśvara and Mahāvana. Formerly the cowherd men had shifted to Mahāvana, but still there were disturbances. Therefore the cowherd men selected Vṛndāvana, which was between the two villages, and decided to go there.
TEXT 29
tat tatrādyaiva yāsyāmaḥ
śakaṭān yuṅkta mā ciram
godhanāny agrato yāntu
bhavatāṁ yadi rocate
SYNONYMS
tat-therefore; tatra-there; adya eva-just today; yāsyāmaḥ-let us go; śakaṭān-all the carts; yuṅkta-make ready; mā ciram-without delay; go-dhanāni-all the cows; agrataḥ-in front; yāntu-let them go; bhavatām-of all of you; yadi-if; rocate-it is pleasing to accept it.
Therefore, let us immediately go today. There is no need to wait any further. If you agree to my proposal, let us prepare all the bullock carts and put the cows in front of us, and let us go there.
TEXT 30
tac chrutvaika-dhiyo gopāḥ
sādhu sādhv iti vādinaḥ
vrajān svān svān samāyujya
yayū rūḍha-paricchadāḥ
SYNONYMS
tat śrutvā-hearing this advice of Upānanda's; eka-dhiyaḥ-voting unanimously; gopāḥ-all the cowherd men; sādhu sādhu-very nice, very nice; iti-thus; vādinaḥ-speaking, declaring; vrajān-cows; svān svān-own respective; samāyujya-assembling; yayuḥ-started; rūḍha-paricchadāḥ-all the dresses and paraphernalia having been kept on the carts.
Upon hearing this advice from Upānanda, the cowherd men unanimously agreed. "Very nice," they said. "Very nice." Thus they sorted out their household affairs, placed their clothing and other paraphernalia on the carts, and immediately started for Vṛndāvana.
TEXTS 31–32
vṛddhān bālān striyo rājan
sarvopakaraṇāni ca
anaḥsv āropya gopālā
yattā ātta-śarāsanāḥ
godhanāni puraskṛtya
śṛṅgāṇy āpūrya sarvataḥ
tūrya-ghoṣeṇa mahatā
yayuḥ saha-purohitāḥ
SYNONYMS
vṛddhān-first all the old men; bālān-children; striyaḥ-women; rājan-O King Parīkṣit; sarva-upakaraṇāni ca-then all sorts of necessities and whatever belongings they had; anaḥsu-on the bullock carts; āropya-keeping; gopālāḥ-all the cowherd men; yattāḥ-with great care; ātta-śara-asanāḥ-fully equipped with arrows and bows; go-dhanāni-all the cows; puraskṛtya-keeping in front; śṛṅgāṇi-bugles or horns; āpūrya-vibrating; sarvataḥ-all around; tūrya-ghoṣeṇa-with the resounding of the bugles; mahatā-loud; yayuḥ-started; saha-purohitāḥ-with the priests.
Keeping all the old men, women, children and household paraphernalia on the bullock carts and keeping all the cows in front, the cowherd men picked up their bows and arrows with great care and sounded bugles made of horn. O King Parīkṣit, in this way, with bugles vibrating all around, the cowherd men, accompanied by their priests, began their journey.
In this connection it is to be noted that although the inhabitants of Gokula were mostly cowherd men and cultivators, they knew how to defend themselves from danger and how to give protection to the women, the old men, the cows and the children, as well as to the brahminical purohitas.
TEXT 33
gopyo rūḍha-rathā nūtna-
kuca-kuṅkuma-kāntayaḥ
kṛṣṇa-līlā jaguḥ prītyā
niṣka-kaṇṭhyaḥ suvāsasaḥ
SYNONYMS
gopyaḥ-all the cowherd women; rūḍha-rathāḥ-while riding on the bullock carts; nūtna-kuca-kuṅkuma-kāntayaḥ-their bodies, especially their breasts, were decorated with fresh kuṅkuma; kṛṣṇa-līlāḥ-the pastimes of Kṛṣṇa; jaguḥ-they chanted; prītyā-with great pleasure; niṣka-kaṇṭhyaḥ-decorated with lockets on their necks; su-vāsasaḥ-very well dressed.
The cowherd women, riding on the bullock carts, were dressed very nicely with excellent garments, and their bodies, especially their breasts, were decorated with fresh kuṅkuma powder. As they rode, they began to chant with great pleasure the pastimes of Kṛṣṇa.
TEXT 34
tathā yaśodā-rohiṇyāv
ekaṁ śakaṭam āsthite
rejatuḥ kṛṣṇa-rāmābhyāṁ
tat-kathā-śravaṇotsuke
SYNONYMS
tathā-as well as; yaśodā-rohiṇyau-both mother Yaśodā and mother Rohiṇī; ekam śakaṭam-on one bullock cart; āsthite-seated; rejatuḥ-very beautiful; kṛṣṇa-rāmābhyām-Kṛṣṇa and Balarāma, along with Their mothers; tat-kathā-of the pastimes of Kṛṣṇa and Balarāma; śravaṇa-utsuke-being situated in hearing with great transcendental pleasure.
Thus hearing about the pastimes of Kṛṣṇa and Balarāma with great pleasure, mother Yaśodā and Rohiṇīdevī, so as not to be separated from Kṛṣṇa and Balarāma for even a moment, got up with Them on one bullock cart. In this situation, they all looked very beautiful.
It appears that mother Yaśodā and Rohiṇī could not be separated from Kṛṣṇa and Balarāma even for a moment. They used to pass their time either by taking care of Kṛṣṇa and Balarāma or by chanting about Their pastimes. Thus mother Yaśodā and Rohiṇī looked very beautiful.
TEXT 35
vṛndāvanaṁ sampraviśya
sarva-kāla-sukhāvaham
tatra cakrur vrajāvāsaṁ
śakaṭair ardha-candravat
SYNONYMS
vṛndāvanam-the sacred place by the name Vṛndāvana; sampraviśya-after entering; sarva-kāla-sukha-āvaham-where in all seasons it is pleasing to live; tatra-there; cakruḥ-they made; vraja-āvāsam-inhabitation of Vraja; śakaṭaiḥ-by the bullock carts; ardha-candravat-making a semicircle like a half moon.
In this way they entered Vṛndāvana, where it is always pleasing to live in all seasons. They made a temporary place to inhabit by placing their bullock carts around them in the shape of a half moon.
As stated in the Viṣṇu Purāṇa:
śakaṭī-vāṭa-paryantaś
candrārdha-kāra-saṁsthite
And as stated in the Hari-vaṁśa:
kaṇṭakībhiḥ pravṛddhābhis
tathā kaṇṭakībhir drumaiḥ
nikhātocchrita-śākhābhir
abhiguptaṁ samantataḥ
There was no need to make fences all around. One side was already defended by thorn trees, and thus the thorn trees, the bullock carts and the animals encircled the inhabitants in their temporary residence.
TEXT 36
vṛndāvanaṁ govardhanaṁ
yamunā-pulināni ca
vīkṣyāsīd uttamā prītī
rāma-mādhavayor nṛpa
SYNONYMS
vṛndāvanam-the place known as Vṛndāvana; govardhanam-along with Govardhana Hill; yamunā-pulināni ca-and the banks of the River Yamunā; vīkṣya-seeing this situation; āsīt-remained or was enjoyed; uttamā prītī-first-class pleasure; rāma-mādhavayoḥ-of Kṛṣṇa and Balarāma; nṛpa-O King Parīkṣit.
O King Parīkṣit, when Rāma and Kṛṣṇa saw Vṛndāvana, Govardhana and the banks of the River Yamunā, They both enjoyed great pleasure.
TEXT 37
evaṁ vrajaukasāṁ prītiṁ
yacchantau bāla-ceṣṭitaiḥ
kala-vākyaiḥ sva-kālena
vatsa-pālau babhūvatuḥ
SYNONYMS
evam-in this way; vraja-okasām-to all the inhabitants of Vraja; prītim-pleasure; yacchantau-giving; bāla-ceṣṭitaiḥ-by the activities and pastimes of childhood; kala-vākyaiḥ-and by very sweet broken language; sva-kālena-in due course of time; vatsa-pālau-to take care of the calves; babhūvatuḥ-were grown up.
In this way, Kṛṣṇa and Balarāma, acting like small boys and talking in half-broken language, gave transcendental pleasure to all the inhabitants of Vraja. In due course of time, They became old enough to take care of the calves.
As soon as Kṛṣṇa and Balarāma were a little grown up, They were meant for taking care of the calves. Although born of a very well-to-do family, They still had to take care of the calves. This was the system of education. Those who were not born in brāhmaṇa families were not meant for academic education. The brāhmaṇas were trained in a literary, academic education, the kṣatriyas were trained to take care of the state, and the vaiśyas learned how to cultivate the land and take care of the cows and calves. There was no need to waste time going to school to be falsely educated and later increase the numbers of the unemployed. Kṛṣṇa and Balarāma taught us by Their personal behavior. Kṛṣṇa took care of the cows and played His flute, and Balarāma took care of agricultural activities with a plow in His hand.
TEXT 38
avidūre vraja-bhuvaḥ
saha gopāla-dārakaiḥ
cārayām āsatur vatsān
nānā-krīḍā-paricchadau
SYNONYMS
avidūre-not very far from the residential quarters of the Vrajavāsīs; vraja-bhuvaḥ-from the land known as Vraja; saha gopāla-dārakaiḥ-with other boys of the same profession (cowherd boys); cārayām āsatuḥ-tended; vatsān-the small calves; nānā-various; krīḍā-sporting; paricchadau-dressed very nicely in different ways and equipped with implements.
Not far away from Their residential quarters, both Kṛṣṇa and Balarāma, equipped with all kinds of playthings, played with other cowherd boys and began to tend the small calves.
TEXTS 39–40
kvacid vādayato veṇuṁ
kṣepaṇaiḥ kṣipataḥ kvacit
kvacit pādaiḥ kiṅkiṇībhiḥ
kvacit kṛtrima-go-vṛṣaiḥ
vṛṣāyamāṇau nardantau
yuyudhāte parasparam
anukṛtya rutair jantūṁś
ceratuḥ prākṛtau yathā
SYNONYMS
kvacit-sometimes; vādayataḥ-blowing; veṇum-on the flute; kṣepaṇaiḥ-with a device of rope for throwing; kṣipataḥ-throwing stones to get fruit; kvacit-sometimes; kvacit pādaiḥ-sometimes with the legs; kiṅkiṇībhiḥ-with the sound of ankle bells; kvacit-sometimes; kṛtrima-go-vṛṣaiḥ-by becoming artificial cows and bulls; vṛṣāyamāṇau-imitating the animals; nardantau-roaring loudly; yuyudhāte-They both used to fight; parasparam-with one another; anukṛtya-imitating; rutaiḥ-by resounding; jantūn-all the animals; ceratuḥ-They used to wander; prākṛtau-two ordinary human children; yathā-like.
Sometimes Kṛṣṇa and Balarāma would play on Their flutes, sometimes They would throw ropes and stones devised for getting fruits from the trees, sometimes They would throw only stones, and sometimes, Their ankle bells tinkling, They would play football with fruits like bael and āmalakī. Sometimes They would cover Themselves with blankets and imitate cows and bulls and fight with one another, roaring loudly, and sometimes They would imitate the voices of the animals. In this way They enjoyed sporting, exactly like two ordinary human children.
Vṛndāvana is full of peacocks. Kūjat-kokila-haṁsa-sārasa-gaṇākīrṇe mayūrākule. The Vṛndāvana forest is always full of cuckoos, ducks, swans, peacocks, cranes and also monkeys, bulls and cows. So Kṛṣṇa and Balarāma used to imitate the sounds of these animals and enjoy sporting.
TEXT 41
kadācid yamunā-tīre
vatsāṁś cārayatoḥ svakaiḥ
vayasyaiḥ kṛṣṇa-balayor
jighāṁsur daitya āgamat
SYNONYMS
kadācit-sometimes; yamunā-tīre-on the bank of the Yamunā; vatsān-the calves; cārayatoḥ-when They were tending; svakaiḥ-Their own; vayasyaiḥ-with other playmates; kṛṣṇa-balayoḥ-both Kṛṣṇa and Balarāma; jighāṁsuḥ-desiring to kill Them; daityaḥ-another demon; āgamat-reached there.
One day while Rāma and Kṛṣṇa, along with Their playmates, were tending the calves on the bank of the River Yamunā, another demon arrived there, desiring to kill Them.
TEXT 42
taṁ vatsa-rūpiṇaṁ vīkṣya
vatsa-yūtha-gataṁ hariḥ
darśayan baladevāya
śanair mugdha ivāsadat
SYNONYMS
tam-unto the demon; vatsa-rūpiṇam-assuming the form of a calf; vīkṣya-seeing; vatsa-yūtha-gatam-when the demon entered the group of all the other calves; hariḥ-the Supreme Personality of Godhead, Kṛṣṇa; darśayan-indicating; baladevāya-unto Baladeva; śanaiḥ-very slowly; mugdhaḥ iva-as if He did not understand anything; āsadat-came near the demon.
When the Supreme Personality of Godhead saw that the demon had assumed the form of a calf and entered among the groups of other calves, He pointed out to Baladeva, "Here is another demon." Then He very slowly approached the demon, as if He did not understand the demon's intentions.
The import of the words mugdha iva is that although Kṛṣṇa knows everything, here He pretended that He did not understand why the demon had entered among the calves, and He informed Baladeva by a sign.
TEXT 43
gṛhītvāpara-pādābhyāṁ
saha-lāṅgūlam acyutaḥ
bhrāmayitvā kapitthāgre
prāhiṇod gata-jīvitam
sa kapitthair mahā-kāyaḥ
pātyamānaiḥ papāta ha
SYNONYMS
gṛhītvā-capturing; apara-pādābhyām-with the hind legs; saha-along with; lāṅgūlam-the tail; acyutaḥ-Kṛṣṇa, the Supreme Personality of Godhead; bhrāmayitvā-twirling around very severely; kapittha-agre-on the top of a kapittha tree; prāhiṇot-threw him; gata-jīvitam-lifeless body; saḥ-that demon; kapitthaiḥ-with the kapittha trees; mahā-kāyaḥ-assumed a great body; pātyamānaiḥ-and while the tree fell down; papāta ha-he fell dead on the ground.
Thereafter, Śrī Kṛṣṇa caught the demon by the hind legs and tail, twirled the demon's whole body very strongly until the demon was dead, and threw him into the top of a kapittha tree, which then fell down, along with the body of the demon, who had assumed a great form.
Kṛṣṇa killed the demon in such a way as to get the kapittha fruits to fall so that He and Balarāma and the other boys could take advantage of the opportunity to eat them. The kapittha is sometimes called kṣatbelphala. The pulp of this fruit is very palatable. It is sweet and sour, and everyone likes it.
TEXT 44
taṁ vīkṣya vismitā bālāḥ
śaśaṁsuḥ sādhu sādhv iti
devāś ca parisantuṣṭā
babhūvuḥ puṣpa-varṣiṇaḥ
SYNONYMS
tam-this incident; vīkṣya-observing; vismitāḥ-very much astonished; bālāḥ-all the other boys; śaśaṁsuḥ-praised highly; sādhu sādhu iti-exclaiming, "Very good, very good"; devāḥ ca-and all the demigods from the heavenly planets; parisantuṣṭāḥ-being very much satisfied; babhūvuḥ-became; puṣpa-varṣiṇaḥ-showered flowers on Kṛṣṇa.
Upon seeing the dead body of the demon, all the cowherd boys exclaimed, "Well done, Kṛṣṇa! Very good, very good! Thank You." In the upper planetary system, all the demigods were pleased, and therefore they showered flowers on the Supreme Personality of Godhead.
TEXT 45
tau vatsa-pālakau bhūtvā
sarva-lokaika-pālakau
saprātar-āśau go-vatsāṁś
cārayantau viceratuḥ
SYNONYMS
tau-Kṛṣṇa and Balarāma; vatsa-pālakau-as if taking care of the calves; bhūtvā-so becoming; sarva-loka-eka-pālakau-although They are the maintainers of all living beings throughout the whole universe; sa-prātaḥ-āśau-finishing breakfast in the morning; go-vatsān-all the calves; cārayantau-tending; viceratuḥ-wandered here and there.
After the killing of the demon, Kṛṣṇa and Balarāma finished Their breakfast in the morning, and while continuing to take care of the calves, They wandered here and there. Kṛṣṇa and Balarāma, the Supreme Personalities of Godhead, who maintain the entire creation, now took charge of the calves as if cowherd boys.
Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]. Kṛṣṇa's daily business here in this material world was to kill the duṣkṛtīs. This did not hamper His daily affairs, for it was routine work. While He tended the calves on the bank of the River Yamunā, two or three incidents took place every day, and although these were serious, killing the demons one after another appeared to be His daily routine work.
TEXT 46
svaṁ svaṁ vatsa-kulaṁ sarve
pāyayiṣyanta ekadā
gatvā jalāśayābhyāśaṁ
pāyayitvā papur jalam
SYNONYMS
svam svam-own respective; vatsa-kulam-the group of calves; sarve-all the boys and Kṛṣṇa and Balarāma; pāyayiṣyantaḥ-desiring to have them drink water; ekadā-one day; gatvā-going; jala-āśaya-abhyāśam-near the water tank; pāyayitvā-after allowing the animals to drink water; papuḥ jalam-they also drank water.
One day all the boys, including Kṛṣṇa and Balarāma, each boy taking his own group of calves, brought the calves to a reservoir of water, desiring to allow them to drink. After the animals drank water, the boys drank water there also.
TEXT 47
te tatra dadṛśur bālā
mahā-sattvam avasthitam
tatrasur vajra-nirbhinnaṁ
gireḥ śṛṅgam iva cyutam
SYNONYMS
te-they; tatra-there; dadṛśuḥ-observed; bālāḥ-all the boys; mahā-sattvam-a gigantic body; avasthitam-situated; tatrasuḥ-became afraid; vajra-nirbhinnam-broken by a thunderbolt; gireḥ śṛṅgam-the peak of a mountain; iva-like; cyutam-fallen there.
Right by the reservoir, the boys saw a gigantic body resembling a mountain peak broken and struck down by a thunderbolt. They were afraid even to see such a huge living being.
TEXT 48
sa vai bako nāma mahān
asuro baka-rūpa-dhṛk
āgatya sahasā kṛṣṇaṁ
tīkṣṇa-tuṇḍo 'grasad balī
SYNONYMS
saḥ-that creature; vai-indeed; bakaḥ nāma-by the name Bakāsura; mahān asuraḥ-a great, gigantic demon; baka-rūpa-dhṛk-assumed the bodily shape of a big duck; āgatya-coming there; sahasā-all of a sudden; kṛṣṇam-Kṛṣṇa; tīkṣṇa-tuṇḍaḥ-sharp beak; agrasat-swallowed; balī-very powerful.
That great-bodied demon was named Bakāsura. He had assumed the body of a duck with a very sharp beak. Having come there, he immediately swallowed Kṛṣṇa.
TEXT 49
kṛṣṇaṁ mahā-baka-grastaṁ
dṛṣṭvā rāmādayo 'rbhakāḥ
babhūvur indriyāṇīva
vinā prāṇaṁ vicetasaḥ
SYNONYMS
kṛṣṇam-unto Kṛṣṇa; mahā-baka-grastam-swallowed by the great duck; dṛṣṭvā-seeing this incident; rāma-ādayaḥ arbhakāḥ-all the other boys, headed by Balarāma; babhūvuḥ-became overwhelmed; indriyāṇi-senses; iva-like; vinā-without; prāṇam-life; vicetasaḥ-very much bewildered, almost unconscious.
When Balarāma and the other boys saw that Kṛṣṇa had been devoured by the gigantic duck, they became almost unconscious, like senses without life.
Although Balarāma can do everything, because of intense affection for His brother He was momentarily bewildered. A similar thing is stated to have happened in connection with rukmiṇī-haraṇa, the kidnapping of Rukmiṇī. When Kṛṣṇa, after kidnapping Rukmiṇī, was attacked by all the kings, Rukmiṇī was momentarily bewildered, until the Lord took the proper steps.
TEXT 50
taṁ tālu-mūlaṁ pradahantam agnivad
gopāla-sūnuṁ pitaraṁ jagad-guroḥ
caccharda sadyo 'tiruṣākṣataṁ bakas
tuṇḍena hantuṁ punar abhyapadyata
SYNONYMS
tam-Kṛṣṇa; tālu-mūlam-the root of the throat; pradahantam-burning; agni-vat-like fire; gopāla-sūnum-Kṛṣṇa, the son of a cowherd man; pitaram-the father; jagat-guroḥ-of Lord Brahmā; caccharda-got out of his mouth; sadyaḥ-immediately; ati-ruṣā-with great anger; akṣatam-without being hurt; bakaḥ-Bakāsura; tuṇḍena-with his sharp beak; hantum-to kill; punaḥ-again; abhyapadyata-endeavored.
Kṛṣṇa, who was the father of Lord Brahmā but who was acting as the son of a cowherd man, became like fire, burning the root of the demon's throat, and the demon Bakāsura immediately disgorged Him. When the demon saw that Kṛṣṇa, although having been swallowed, was unharmed, he immediately attacked Kṛṣṇa again with his sharp beak.
Although Kṛṣṇa is always as soft as a lotus, within the throat of Bakāsura He created a burning sensation of being hotter than fire. Although Kṛṣṇa's whole body is sweeter than sugar candy, Bakāsura tasted bitterness and therefore immediately vomited Kṛṣṇa up. As stated in Bhagavad-gītā (4.11), ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham. When Kṛṣṇa is accepted as an enemy, He becomes the most intolerable object for the nondevotee, who cannot tolerate Kṛṣṇa within or without. Here this is shown by the example of Bakāsura.
TEXT 51
tam āpatantaṁ sa nigṛhya tuṇḍayor
dorbhyāṁ bakaṁ kaṁsa-sakhaṁ satāṁ patiḥ
paśyatsu bāleṣu dadāra līlayā
mudāvaho vīraṇavad divaukasām
SYNONYMS
tam-unto Bakāsura; āpatantam-again endeavoring to attack Him; saḥ-Lord Kṛṣṇa; nigṛhya-capturing; tuṇḍayoḥ-by the beak; dorbhyām-with His arms; bakam-Bakāsura; kaṁsa-sakham-who was the friend and associate of Kaṁsa; satām patiḥ-Lord Kṛṣṇa, the master of the Vaiṣṇavas; paśyatsu-while observing; bāleṣu-all the cowherd boys; dadāra-bifurcated; līlayā-very easily; mudā-āvahaḥ-this action was very much pleasing; vīraṇa-vat-like the grass called vīraṇa (as it is bifurcated); divaukasām-to all the denizens of heaven.
When Kṛṣṇa, the leader of the Vaiṣṇavas, saw that the demon Bakāsura, the friend of Kaṁsa, was endeavoring to attack Him, with His arms He captured the demon by the two halves of the beak, and in the presence of all the cowherd boys Kṛṣṇa very easily bifurcated Him, as a child splits a blade of vīraṇa grass. By thus killing the demon, Kṛṣṇa very much pleased the denizens of heaven.
TEXT 52
tadā bakāriṁ sura-loka-vāsinaḥ
samākiran nandana-mallikādibhiḥ
samīḍire cānaka-śaṅkha-saṁstavais
tad vīkṣya gopāla-sutā visismire
SYNONYMS
tadā-at that time; baka-arim-unto the enemy of Bakāsura; sura-loka-vāsinaḥ-the celestial denizens of the higher planets; samākiran-showered flowers; nandana-mallikā-ādibhiḥ-with such flowers as mallikā, which are grown in Nandana-kānana; samīḍire-also congratulated Him; ca-and; ānaka-śaṅkha-saṁstavaiḥ-by celestial kettledrums and conchshells, accompanied with prayers; tat vīkṣya-by seeing this; gopāla-sutāḥ-the cowherd boys; visismire-were struck with wonder.
At that time, the celestial denizens of the higher planetary system showered mallikā-puṣpa, flowers grown in Nandana-kānana, upon Kṛṣṇa, the enemy of Bakāsura. They also congratulated Him by sounding celestial kettledrums and conchshells and by offering prayers. Seeing this, the cowherd boys were struck with wonder.
TEXT 53
muktaṁ bakāsyād upalabhya bālakā
rāmādayaḥ prāṇam ivendriyo gaṇaḥ
sthānāgataṁ taṁ parirabhya nirvṛtāḥ
praṇīya vatsān vrajam etya taj jaguḥ
SYNONYMS
muktam-thus released; baka-āsyāt-from the mouth of Bakāsura; upalabhya-getting back; bālakāḥ-all the boys, the playmates; rāma-ādayaḥ-headed by Balarāma; prāṇam-life; iva-like; indriyaḥ-senses; gaṇaḥ-all of them; sthāna-āgatam-going to their own place; tam-unto Kṛṣṇa; parirabhya-embracing; nirvṛtāḥ-being freed from the danger; praṇīya-after collecting; vatsān-all the calves; vrajam etya-returning to Vrajabhūmi; tat jaguḥ-loudly declared the incident.
Just as the senses are pacified when consciousness and life return, so when Kṛṣṇa was freed from this danger, all the boys, including Balarāma, thought that their life had been restored. They embraced Kṛṣṇa in good consciousness, and then they collected their own calves and returned to Vrajabhūmi, where they declared the incident loudly.
It was the practice of the inhabitants of Vrajabhūmi to compose poetry about the incidents that occurred in the forest when Kṛṣṇa performed His different activities of killing the asuras. They would compose all the stories in poetry or have this done by professional poets, and then they would sing about these incidents. Thus it is written here that the boys sang very loudly.
TEXT 54
śrutvā tad vismitā gopā
gopyaś cātipriyādṛtāḥ
pretyāgatam ivotsukyād
aikṣanta tṛṣitekṣaṇāḥ
SYNONYMS
śrutvā-after hearing; tat-these incidents; vismitāḥ-being struck with wonder; gopāḥ-the cowherd men; gopyaḥ ca-and their respective wives; ati-priya-ādṛtāḥ-received the news with great transcendental pleasure; pretya āgatam iva-thought that it was as if the boys had returned from death; utsukyāt-with great eagerness; aikṣanta-began to look upon the boys; tṛṣita-īkṣaṇāḥ-with full satisfaction, they did not want to turn their eyes from Kṛṣṇa and the boys.
When the cowherd men and women heard about the killing of Bakāsura in the forest, they were very much astonished. Upon seeing Kṛṣṇa and hearing the story, they received Kṛṣṇa very eagerly, thinking that Kṛṣṇa and the other boys had returned from the mouth of death. Thus they looked upon Kṛṣṇa and the boys with silent eyes, not wanting to turn their eyes aside now that the boys were safe.
Because of intense love for Kṛṣṇa, the cowherd men and women simply remained silent, thinking of how Kṛṣṇa and the boys had been saved. The cowherd men and women looked upon Kṛṣṇa and the boys and did not desire to turn their eyes aside.
TEXT 55
aho batāsya bālasya
bahavo mṛtyavo 'bhavan
apy āsīd vipriyaṁ teṣāṁ
kṛtaṁ pūrvaṁ yato bhayam
SYNONYMS
aho bata-it is very astonishing; asya-of this; bālasya-Kṛṣṇa; bahavaḥ-many, many; mṛtyavaḥ-causes of death; abhavan-appeared; api-still; āsīt-there was; vipriyam-the cause of death; teṣām-of them; kṛtam-done; pūrvam-formerly; yataḥ-from which; bhayam-there was fear of death.
The cowherd men, headed by Nanda Mahārāja, began to contemplate: It is very astonishing that although this boy Kṛṣṇa has many times faced many varied causes of death, by the grace of the Supreme Personality of Godhead it was these causes of fear that were killed, instead of Him.
The cowherd men innocently thought, "Because our Kṛṣṇa is innocent, the causes of death that appeared before Him were themselves killed instead of Kṛṣṇa. This is the greatest grace of the Supreme Personality of Godhead."
TEXT 56
athāpy abhibhavanty enaṁ
naiva te ghora-darśanāḥ
jighāṁsayainam āsādya
naśyanty agnau pataṅgavat
SYNONYMS
atha api-although they come to attack; abhibhavanti-they are able to kill; enam-this boy; na-not; eva-certainly; te-all of them; ghora-darśanāḥ-very fierce looking; jighāṁsayā-because of envy; enam-unto Kṛṣṇa; āsādya-approaching; naśyanti-are vanquished (death occurs to the aggressor); agnau-in fire; pataṅga-vat-like flies.
Although the causes of death, the daityas, were very fierce, they could not kill this boy Kṛṣṇa. Rather, because they came to kill innocent boys, as soon as they approached they themselves were killed, exactly like flies attacking a fire.
Nanda Mahārāja innocently thought, "Perhaps this boy Kṛṣṇa formerly killed all these demons, and therefore in this life they are envious and are attacking Him. But Kṛṣṇa is a fire, and they are flies, and in a fight between fire and flies, the fire is always victorious." Fighting is always taking place between the demons and the power of the Supreme Personality. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (Bg. 4.8). Anyone who is against the control of the Supreme Personality of Godhead must be killed, life after life. Ordinary living beings are subject to karma, but the Supreme Personality of Godhead is always victorious over the demons.
TEXT 57
aho brahma-vidāṁ vāco
nāsatyāḥ santi karhicit
gargo yad āha bhagavān
anvabhāvi tathaiva tat
SYNONYMS
aho-how wonderful it is; brahma-vidām-of persons who have full knowledge of Brahman, transcendence; vācaḥ-the words; na-never; asatyāḥ-untruth; santi-become; karhicit-at any time; gargaḥ-Gargamuni; yat-whatever; āha-predicted; bhagavān-Gargamuni, the most powerful; anvabhāvi-is exactly happening; tathā eva-as; tat-that.
The words of persons in full knowledge of Brahman never become untrue. It is very wonderful that whatever Gargamuni predicted we are now actually experiencing in all detail.
The purpose of human life is indicated in the Brahma-sūtra: athāto brahma jijñāsā. To make one's life perfect-in the past, present and future-one must learn about Brahman. Because of intense affection, Nanda Mahārāja could not understand Kṛṣṇa as He is. Gargamuni was able to know everything, past, present and future, by studying the Vedas, but Nanda Mahārāja could not understand Kṛṣṇa directly. Because of his intense love for Kṛṣṇa, he forgot who Kṛṣṇa was and could not understand Kṛṣṇa's potency. Although Kṛṣṇa is Nārāyaṇa Himself, Gargamuni did not disclose this. Thus Nanda Mahārāja appreciated the words of Gargamuni, but because of his deep affection he could not understand who Kṛṣṇa was, although Gargamuni had said that Kṛṣṇa's qualities would be exactly like those of Nārāyaṇa.
TEXT 58
iti nandādayo gopāḥ
kṛṣṇa-rāma-kathāṁ mudā
kurvanto ramamāṇāś ca
nāvindan bhava-vedanām
SYNONYMS
iti-in this way; nanda-ādayaḥ-all the cowherd men, headed by Nanda Mahārāja; gopāḥ-cowherd men; kṛṣṇa-rāma-kathām-narration of incidents in connection with Bhagavān Kṛṣṇa and Rāma; mudā-in great transcendental pleasure; kurvantaḥ-doing that; ramamāṇāḥ ca-enjoyed life and increased their affection for Kṛṣṇa; na-not; avindan-perceived; bhava-vedanām-the tribulations of material existence.
In this way all the cowherd men, headed by Nanda Mahārāja, enjoyed topics about the pastimes of Kṛṣṇa and Balarāma with great transcendental pleasure, and they could not even perceive material tribulations.
Here is an instruction about the result of studying or discussing the kṛṣṇa-līlās that appear in Śrīmad-Bhāgavatam. Sadyo hṛdy avarudhyate 'tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt (Bhāg. 1.1.2). Nanda Mahārāja and Yaśodā in Vṛndāvana appeared like ordinary persons of this material world, but they never felt the tribulations of this world, although they sometimes met many dangerous situations created by the demons. This is a practical example. If we follow in the footsteps of Nanda Mahārāja and the gopas, we can all be happy simply by discussing the activities of Kṛṣṇa.
anarthopaśamaṁ sākṣād
bhakti-yogam adhokṣaje
lokasyājānato vidvāṁś
cakre sātvata-saṁhitām
(Bhāg. 1.7.6)
Vyāsadeva has given this literature so that everyone may understand one's transcendental position simply by discussing bhāgavata-kathā. Even at the present moment, everyone everywhere can be happy and free from material tribulations by following Śrīmad-Bhāgavatam. There is no need of austerities and penances, which in this age are very difficult to perform. Śrī Caitanya Mahāprabhu has therefore declared, sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam. By our Kṛṣṇa consciousness movement, we are trying to distribute Śrīmad-Bhāgavatam so that anyone in any part of the world can be absorbed in the Kṛṣṇa consciousness movement by chanting and hearing about the activities of Kṛṣṇa and be free from all material tribulations.
TEXT 59
evaṁ vihāraiḥ kaumāraiḥ
kaumāraṁ jahatur vraje
nilāyanaiḥ setu-bandhair
markaṭotplavanādibhiḥ
SYNONYMS
evam-in this way; vihāraiḥ-by different pastimes; kaumāraiḥ-childish; kaumāram-the age of childhood; jahatuḥ-(Kṛṣṇa and Balarāma) passed; vraje-in Vrajabhūmi; nilāyanaiḥ-by playing hide-and-seek; setu-bandhaiḥ-by constructing an artificial bridge on the ocean; markaṭa-like the monkeys; utplavana-ādibhiḥ-by jumping here and there, etc.
In this way Kṛṣṇa and Balarāma passed Their childhood age in Vrajabhūmi by engaging in activities of childish play, such as playing hide-and-seek, constructing a make-believe bridge on the ocean, and jumping here and there like monkeys.
Thus end the Bhaktivedanta purports of the Tenth Canto, Eleventh Chapter, of the Śrīmad-Bhāgavatam, entitled "The Childhood Pastimes of Kṛṣṇa."
Chapter Twelve
The Killing of the Demon Aghāsura
This chapter describes in detail Kṛṣṇa's pastime of killing Aghāsura.
One day Kṛṣṇa wanted to enjoy a picnic lunch within the forest, and therefore He went out early into the forest with the other cowherd boys, accompanied by their respective groups of calves. While they were enjoying their picnic, Aghāsura, the younger brother of Pūtanā and Bakāsura, appeared there, desiring to kill Kṛṣṇa and His companions. The demon, who had been sent by Kaṁsa, assumed the form of a python, expanding himself to a length of eight miles and the height of a mountain, his mouth seeming to extend from the surface of the earth to the heavenly planets. Having assumed this feature, Aghāsura lay on the road. Kṛṣṇa's friends, the cowherd boys, thought that the demon's form was one of the beautiful spots of Vṛndāvana. Thus they wanted to enter within the mouth of this gigantic python. The gigantic figure of the python became a subject for their sporting pleasure, and they began to laugh, confident that even if this figure were dangerous, Kṛṣṇa was there to protect them. In this way, they proceeded toward the mouth of the gigantic figure.
Kṛṣṇa knew everything about Aghāsura, and therefore He wanted to forbid His friends to enter the demon's mouth, but in the meantime all the cowherd boys, along with their groups of calves, entered the mouth of that gigantic figure. Kṛṣṇa was waiting outside, and Aghāsura was waiting for Kṛṣṇa, thinking that as soon as Kṛṣṇa entered he would close his mouth so that everyone would die. While waiting for Kṛṣṇa, he refrained from swallowing the boys. In the meantime, Kṛṣṇa was thinking of how to save the boys and kill Aghāsura. Thus He entered the mouth of the gigantic asura, and when He was within the demon's mouth along with His friends, He expanded His body to such an extent that the asura suffocated and died. After this, Kṛṣṇa, by casting His nectarean glance upon His friends, brought them back to life, and with pleasure they all came out unhurt. Thus Kṛṣṇa encouraged all the demigods, and they expressed their pleasure and happiness. For a crooked, sinful person there is no scope for sāyujya-mukti, or becoming one with the effulgence of Kṛṣṇa, but because the Supreme Personality of Godhead entered the body of Aghāsura, by His touch this demon got the opportunity to merge into the existence of the Brahman effulgence and thus attain sāyujya-mukti.
When this pastime was performed, Kṛṣṇa was only five years old. One year later, when He was six years old and He stepped into the paugaṇḍa age, this pastime was disclosed to the inhabitants of Vraja. Parīkṣit Mahārāja inquired, "Why is it that this pastime was disclosed only after one year and yet the inhabitants of Vraja thought that it had been performed that very day?" With this question, the Twelfth Chapter ends.
TEXT 1
śrī-śuka uvāca
kvacid vanāśāya mano dadhad vrajāt
prātaḥ samutthāya vayasya-vatsapān
prabodhayañ chṛṅga-raveṇa cāruṇā
vinirgato vatsa-puraḥsaro hariḥ
SYNONYMS
śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; kvacit-one day; vana-āśāya-just to enjoy a picnic in the forest; manaḥ-mind; dadhat-gave attention; vrajāt-and went out of Vrajabhūmi; prātaḥ-early in the morning; samutthāya-waking up; vayasya-vatsa-pān-the cowherd boys and the calves; prabodhayan-to get everyone to rise, waking up and informing them; śṛṅga-raveṇa-by sounding the bugle made of horn; cāruṇā-very beautiful; vinirgataḥ-came out of Vrajabhūmi; vatsa-puraḥsaraḥ-keeping the respective groups of calves in front; hariḥ-the Supreme Personality of Godhead.
Śukadeva Gosvāmī continued: O King, one day Kṛṣṇa decided to take His breakfast as a picnic in the forest. Having risen early in the morning, He blew His bugle made of horn and woke all the cowherd boys and calves with its beautiful sound. Then Kṛṣṇa and the boys, keeping their respective groups of calves before them, proceeded from Vrajabhūmi to the forest.
TEXT 2
tenaiva sākaṁ pṛthukāḥ sahasraśaḥ
snigdhāḥ suśig-vetra-viṣāṇa-veṇavaḥ
svān svān sahasropari-saṅkhyayānvitān
vatsān puraskṛtya viniryayur mudā
SYNONYMS
tena-Him; eva-indeed; sākam-accompanied by; pṛthukāḥ-the boys; sahasraśaḥ-by the thousands; snigdhāḥ-very attractive; su-beautiful; śik-lunch bags; vetra-sticks for controlling the calves; viṣāṇa-horn bugles; veṇavaḥ-flutes; svān svān-their own respective; sahasra-upari-saṅkhyayā anvitān-numbering over a thousand; vatsān-the calves; puraḥ-kṛtya-keeping in front; viniryayuḥ-they came out; mudā-with great pleasure.
At that time, hundreds and thousands of cowherd boys came out of their respective homes in Vrajabhūmi and joined Kṛṣṇa, keeping before them their hundreds and thousands of groups of calves. The boys were very beautiful, and they were equipped with lunch bags, bugles, flutes, and sticks for controlling the calves.
TEXT 3
kṛṣṇa-vatsair asaṅkhyātair
yūthī-kṛtya sva-vatsakān
cārayanto 'rbha-līlābhir
vijahrus tatra tatra ha
SYNONYMS
kṛṣṇa-of Lord Kṛṣṇa; vatsaiḥ-along with the calves; asaṅkhyātaiḥ-unlimited; yūthī-kṛtya-assembled them; sva-vatsakān-personal calves; cārayantaḥ-executing; arbha-līlābhiḥ-by boyhood pastimes; vijahruḥ-enjoyed; tatra tatra-here and there; ha-indeed.
Along with the cowherd boys and their own groups of calves, Kṛṣṇa came out with an unlimited number of calves assembled. Then all the boys began to sport in the forest in a greatly playful spirit.
In this verse the words kṛṣṇa-vatsair asaṅkhyātaiḥ are significant. The word asaṅkhyāta means "unlimited." Kṛṣṇa's calves were unlimited. We may speak of hundreds, thousands, tens of thousands, hundreds of thousands, millions, billions, trillions, tens of trillions, and so on, but when we go further to speak of numbers impossible for us to count, we are speaking of unlimited numbers. Such unlimited numbers are indicated here by the word asaṅkhyātaiḥ. Kṛṣṇa is unlimited, His potency is unlimited, His cows and calves are unlimited, and His space is unlimited. Therefore He is described in Bhagavad-gītā as Parabrahman. The word brahman means "unlimited," and Kṛṣṇa is the Supreme Unlimited, Parabrahman. Therefore, we should not consider the statements of this verse to be mythological. They are factual, but inconceivable. Kṛṣṇa can accommodate an unlimited number of calves and an unlimited measurement of space. This is neither mythological nor false, but if we study Kṛṣṇa's potency with our limited knowledge, that potency will never be possible to understand. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [BRS. ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ
"No one can understand the transcendental nature of the name, form, quality and pastimes of Śrī Kṛṣṇa through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him." (Bhakti-rasāmṛta-sindhu 1.2.234)1.2.234]. Our senses cannot perceive how He could keep an unlimited number of calves and cows and have unlimited space in which to do so. But this is answered in the Bṛhad-bhāgavatāmṛta:
evaṁ prabhoḥ priyānāṁ ca
dhāmnaś ca samayasya ca
avicintya-prabhāvatvād
atra kiñcin na durghaṭam
Śrī Sanātana Gosvāmī, in the Bṛhad-bhāgavatāmṛta, states that since everything about Kṛṣṇa is unlimited, nothing is impossible for Him. It is in this sense that we have to understand this verse.
TEXT 4
phala-prabāla-stavaka-
sumanaḥ-piccha-dhātubhiḥ
kāca-guñjā-maṇi-svarṇa-
bhūṣitā apy abhūṣayan
SYNONYMS
phala-fruits from the forest; prabāla-green leaves; stavaka-bunches; sumanaḥ-beautiful flowers; piccha-peacock feathers; dhātubhiḥ-very soft and colorful minerals; kāca-a kind of gem; guñjā-small conchshells; maṇi-pearls; svarṇa-gold; bhūṣitāḥ-although decorated; api abhūṣayan-in spite of being decorated by their mothers, the boys decorated themselves still more with the above-mentioned articles.
Although all these boys were already decorated by their mothers with ornaments of kāca, guñjā, pearls and gold, when they went into the forest they further decorated themselves with fruits, green leaves, bunches of flowers, peacock feathers and soft minerals.
TEXT 5
muṣṇanto 'nyonya-śikyādīn
jñātān ārāc ca cikṣipuḥ
tatratyāś ca punar dūrād
dhasantaś ca punar daduḥ
SYNONYMS
muṣṇantaḥ-stealing; anyonya-from one another; śikya-ādīn-lunch bags and other belongings; jñātān-having been understood by the proprietor of the bag; ārāt ca-to a distant place; cikṣipuḥ-threw away; tatratyāḥ ca-those who were in that place also; punaḥ dūrāt-then again threw farther away; hasantaḥ ca punaḥ daduḥ-when they saw the proprietor, they threw it farther away and enjoyed laughing, and when the owner sometimes cried, his bag was given to him again.
All the cowherd boys used to steal one another's lunch bags. When a boy came to understand that his bag had been taken away, the other boys would throw it farther away, to a more distant place, and those standing there would throw it still farther. When the proprietor of the bag became disappointed, the other boys would laugh, the proprietor would cry, and then the bag would be returned.
This kind of playing and stealing among boys still exists even in the material world because this kind of sporting pleasure is present in the spiritual world, from which this idea of enjoyment emanates. Janmādy asya yataḥ [SB 1.1.1] (Vedānta-sūtra 1.1.2). This same enjoyment is displayed by Kṛṣṇa and His associates in the spiritual world, but there the enjoyment is eternal, whereas here, on the material platform, it is temporary; there the enjoyment is brahman, whereas here the enjoyment is jaḍa. The Kṛṣṇa consciousness movement is meant to train one how to transfer oneself from the jaḍa to the Brahman, because human life is meant for this purpose. Athāto brahma jijñāsā (Vedānta-sūtra 1.1.1). Kṛṣṇa comes down to teach us how we can enjoy with Him on the spiritual platform, in the spiritual world. Not only does He come, but He personally displays His pastimes in Vṛndāvana and attracts people to spiritual enjoyment.
TEXT 6
yadi dūraṁ gataḥ kṛṣṇo
vana-śobhekṣaṇāya tam
ahaṁ pūrvam ahaṁ pūrvam
iti saṁspṛśya remire
SYNONYMS
yadi-if; dūram-to a distant place; gataḥ-went; kṛṣṇaḥ-the Supreme Personality of Godhead; vana-śobha-the beauty of the forest; īkṣaṇāya-for visiting and enjoying; tam-unto Kṛṣṇa; aham-I; pūrvam-first; aham-I; pūrvam-first; iti-in this way; saṁspṛśya-by touching Him; remire-they enjoyed life.
Sometimes Kṛṣṇa would go to a somewhat distant place to see the beauty of the forest. Then all the other boys would run to accompany Him, each one saying, "I shall be the first to run and touch Kṛṣṇa! I shall touch Kṛṣṇa first!" In this way they enjoyed life by repeatedly touching Kṛṣṇa.
TEXTS 7–11
kecid veṇūn vādayanto
dhmāntaḥ śṛṅgāṇi kecana
kecid bhṛṅgaiḥ pragāyantaḥ
kūjantaḥ kokilaiḥ pare
vicchāyābhiḥ pradhāvanto
gacchantaḥ sādhu-haṁsakaiḥ
bakair upaviśantaś ca
nṛtyantaś ca kalāpibhiḥ
vikarṣantaḥ kīśa-bālān
ārohantaś ca tair drumān
vikurvantaś ca taiḥ sākaṁ
plavantaś ca palāśiṣu
sākaṁ bhekair vilaṅghantaḥ
saritaḥ srava-samplutāḥ
vihasantaḥ praticchāyāḥ
śapantaś ca pratisvanān
itthaṁ satāṁ brahma-sukhānubhūtyā
dāsyaṁ gatānāṁ para-daivatena
māyāśritānāṁ nara-dārakeṇa
sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ
SYNONYMS
kecit-some of them; veṇūn-flutes; vādayantaḥ-blowing; dhmāntaḥ-bugling; śṛṅgāṇi-the horn bugles; kecana-someone else; kecit-someone; bhṛṅgaiḥ-with the bumblebees; pragāyantaḥ-singing along with; kūjantaḥ-imitating the sound of; kokilaiḥ-with the cuckoos; pare-others; vicchāyābhiḥ-with running shadows; pradhāvantaḥ-someone running on the ground after the birds; gacchantaḥ-going along; sādhu-beautiful; haṁsakaiḥ-with the swans; bakaiḥ-with the ducks sitting in one place; upaviśantaḥ ca-sitting silently like them; nṛtyantaḥ ca-and dancing with; kalāpibhiḥ-with the peacocks; vikarṣantaḥ-attracting; kīśa-bālān-the young monkeys; ārohantaḥ ca-gliding over; taiḥ-with the monkeys; drumān-the trees; vikurvantaḥ ca-exactly imitating them; taiḥ-with the monkeys; sākam-along with; plavantaḥ ca-gliding over; palāśiṣu-on the trees; sākam-along with; bhekaiḥ-with the frogs; vilaṅghantaḥ-jumping like them; saritaḥ-the water; srava-samplutāḥ-became wet in the water of the river; vihasantaḥ-laughing; praticchāyāḥ-at the shadows; śapantaḥ ca-condemned; pratisvanān-the sound of their echoes; ittham-in this way; satām-of the transcendentalists; brahma-sukha-anubhūtyā-with Kṛṣṇa, the source of brahma-sukha (Kṛṣṇa is Parabrahman, and from Him originates His personal effulgence); dāsyam-servitorship; gatānām-of the devotees who have accepted; para-daivatena-with the Supreme Personality of Godhead; māyā-āśritānām-for those in the clutches of material energy; nara-dārakeṇa-with Him who is like an ordinary child; sākam-along with; vijahruḥ-enjoyed; kṛta-puṇya-puñjāḥ-all these boys, who had accumulated the results of life after life of pious activities.
All the boys would be differently engaged. Some boys blew their flutes, and others blew bugles made of horn. Some imitated the buzzing of the bumblebees, and others imitated the voice of the cuckoo. Some boys imitated flying birds by running after the birds' shadows on the ground, some imitated the beautiful movements and attractive postures of the swans, some sat down with the ducks, sitting silently, and others imitated the dancing of the peacocks. Some boys attracted young monkeys in the trees, some jumped into the trees, imitating the monkeys, some made faces as the monkeys were accustomed to do, and others jumped from one branch to another. Some boys went to the waterfalls and crossed over the river, jumping with the frogs, and when they saw their own reflections on the water they would laugh. They would also condemn the sounds of their own echoes. In this way, all the cowherd boys used to play with Kṛṣṇa, who is the source of the Brahman effulgence for jñānīs desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted eternal servitorship, and who for ordinary persons is but another ordinary child. The cowherd boys, having accumulated the results of pious activities for many lives, were able to associate in this way with the Supreme Personality of Godhead. How can one explain their great fortune?
As recommended by Śrīla Rūpa Gosvāmī, tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet (Bhakti-rasāmṛta-sindhu 1.2.4). Somehow or other, whether one thinks of Kṛṣṇa as an ordinary human child, as the source of the Brahman effulgence, as the origin of Paramātmā, or as the Supreme Personality of Godhead, one should concentrate one's full attention upon the lotus feet of Kṛṣṇa. That is also the instruction of Bhagavad-gītā (18.66): sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. Śrīmad-Bhāgavatam is the easiest way of directly approaching Kṛṣṇa. Īśvaraḥ sadyo hṛdy avarudhyate 'tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt (Bhāg. 1.1.2). Diverting even a little of one's attention toward Kṛṣṇa and activities in Kṛṣṇa consciousness immediately enables one to achieve the highest perfection of life. This is the purpose of the Kṛṣṇa consciousness movement. Lokasyājānato vidvāṁś cakre sātvata-saṁhitām (Bhāg. 1.7.6). The secret of success is unknown to people in general, and therefore Śrīla Vyāsadeva, being compassionate toward the poor souls in this material world, especially in this age of Kali, has given us the Śrīmad-Bhāgavatam. Śrīmad-bhāgavataṁ purāṇam amalaṁ yad vaiṣṇavānāṁ priyam (Bhāg. 12.13.18). For Vaiṣṇavas who are somewhat advanced, or who are fully aware of the glories and potencies of the Lord, Śrīmad-Bhāgavatam is a beloved Vedic literature. After all, we have to change this body (tathā dehāntara-prāptiḥ). If we do not care about Bhagavad-gītā and Śrīmad-Bhāgavatam, we do not know what the next body will be. But if one adheres to these two books-Bhagavad-gītā and Śrīmad-Bhāgavatam-one is sure to obtain the association of Kṛṣṇa in the next life (tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna [Bg. 4.9]). Therefore, distribution of Śrīmad-Bhāgavatam all over the world is a great welfare activity for theologians, philosophers, transcendentalists and yogīs (yoginām api sarveṣām [Bg. 6.47]), as well as for people in general. Janma-lābhaḥ paraḥ puṁsām ante nārāyaṇa-smṛtiḥ (Bhāg. 2.1.6): if we can somehow or other remember Kṛṣṇa, Nārāyaṇa, at the end of life, our life will be successful.
TEXT 12
yat-pāda-pāṁsur bahu-janma-kṛcchrato
dhṛtātmabhir yogibhir apy alabhyaḥ
sa eva yad-dṛg-viṣayaḥ svayaṁ sthitaḥ
kiṁ varṇyate diṣṭam ato vrajaukasām
SYNONYMS
yat-whose; pāda-pāṁsuḥ-dust of the lotus feet; bahu-janma-in many births; kṛcchrataḥ-from undergoing severe austerities and penances as a way of practicing yoga, meditation, etc.; dhṛta-ātmabhiḥ-by persons able to control the mind; yogibhiḥ-by such yogīs (jña-na-yogīs, rāja-yogīs, dhyāna-yogīs, etc.); api-indeed; alabhyaḥ-cannot be achieved; saḥ-the Supreme Personality of Godhead; eva-indeed; yat-dṛk-viṣayaḥ-has become the object of direct vision, face to face; svayam-personally; sthitaḥ-present in front of them; kim-what; varṇyate-can be described; diṣṭam-about the fortune; ataḥ-therefore; vraja-okasām-of the inhabitants of Vrajabhūmi, Vṛndāvana.
Yogīs may undergo severe austerities and penances for many births by practicing yama, niyama, āsana and prāṇāyāma, none of which are easily performed. Yet in due course of time, when these yogīs attain the perfection of controlling the mind, they will still be unable to taste even a particle of dust from the lotus feet of the Supreme Personality of Godhead. What then can we describe about the great fortune of the inhabitants of Vrajabhūmi, Vṛndāvana, with whom the Supreme Personality of Godhead personally lived and who saw the Lord face to face?
We can simply imagine the great fortune of the inhabitants of Vṛndāvana. It is impossible to describe how, after many, many births of pious activities, they have become so fortunate.
TEXT 13
athāgha-nāmābhyapatan mahāsuras
teṣāṁ sukha-krīḍana-vīkṣaṇākṣamaḥ
nityaṁ yad-antar nija-jīvitepsubhiḥ
pītāmṛtair apy amaraiḥ pratīkṣyate
SYNONYMS
atha-thereafter; agha-nāma-a very powerful demon by the name Agha; abhyapatat-appeared on the spot; mahā-asuraḥ-a great, extremely powerful demon; teṣām-of the cowherd boys; sukha-krīḍana-the enjoyment of their transcendental pastimes; vīkṣaṇa-akṣamaḥ-being unable to see, he could not tolerate the transcendental happiness of the cowherd boys; nityam-perpetually; yat-antaḥ-the end of the life of Aghāsura; nija-jīvita-īpsubhiḥ-just to live undisturbed by Aghāsura; pīta-amṛtaiḥ api-although they drank nectar every day; amaraiḥ-by such demigods; pratīkṣyate-was also being awaited (the demigods were also awaiting the death of the great demon Aghāsura).
My dear King Parīkṣit, thereafter there appeared a great demon named Aghāsura, whose death was being awaited even by the demigods. The demigods drank nectar every day, but still they feared this great demon and awaited his death. This demon could not tolerate the transcendental pleasure being enjoyed in the forest by the cowherd boys.
One may ask how Kṛṣṇa's pastimes could be interrupted by a demon. Śrīla Viśvanātha Cakravartī Ṭhākura answers this question by saying that although the transcendental pleasure being enjoyed by the cowherd boys could not be stopped, unless they stopped the transcendental pleasure of their various activities they could not eat their lunch. Therefore at lunchtime Aghāsura appeared by the arrangement of yogamāyā, so that for the time being they could stop their activities and take lunch. Changing varieties are the mother of enjoyment. The cowherd boys would continuously play, then stop, and then again enjoy in a different way. Therefore every day a demon would come and interrupt their sporting pastimes. The demon would be killed, and then the boys would engage again in their transcendental pastimes.
TEXT 14
dṛṣṭvārbhakān kṛṣṇa-mukhān aghāsuraḥ
kaṁsānuśiṣṭaḥ sa bakī-bakānujaḥ
ayaṁ tu me sodara-nāśa-kṛt tayor
dvayor mamainaṁ sa-balaṁ haniṣye
SYNONYMS
dṛṣṭvā-after seeing; arbhakān-all the cowherd boys; kṛṣṇa-mukhān-headed by Kṛṣṇa; aghāsuraḥ-the demon by the name Aghāsura; kaṁsa-anuśiṣṭaḥ-sent by Kaṁsa; saḥ-he (Aghāsura); bakī-baka-anujaḥ-the younger brother of Pūtanā and Bakāsura; ayam-this Kṛṣṇa; tu-indeed; me-my; sodara-nāśa-kṛt-the killer of my brother and sister; tayoḥ-for my brother and sister; dvayoḥ-for those two; mama-my; enam-Kṛṣṇa; sa-balam-along with His assistants, the cowherd boys; haniṣye-I shall kill.
Aghāsura, who had been sent by Kaṁsa, was the younger brother of Pūtanā and Bakāsura. Therefore when he came and saw Kṛṣṇa at the head of all the cowherd boys, he thought, "This Kṛṣṇa has killed my sister and brother, Pūtanā and Bakāsura. Therefore, in order to please them both, I shall kill this Kṛṣṇa, along with His assistants, the other cowherd boys."
TEXT 15
ete yadā mat-suhṛdos tilāpaḥ
kṛtās tadā naṣṭa-samā vrajaukasaḥ
prāṇe gate varṣmasu kā nu cintā
prajāsavaḥ prāṇa-bhṛto hi ye te
SYNONYMS
ete-this Kṛṣṇa and His associates, the cowherd boys; yadā-when; mat-suhṛdoḥ-of my brother and sister; tila-āpaḥ kṛtāḥ-become the last ritualistic ceremonial offering of sesame and water; tadā-at that time; naṣṭa-samāḥ-without life; vraja-okasaḥ-all the inhabitants of Vrajabhūmi, Vṛndāvana; prāṇe-when the vital force; gate-has been thrown out of the body; varṣmasu-as far as the body is concerned; kā-what; nu-indeed; cintā-consideration; prajā-asavaḥ-those whose love for their children is the same as their love for their own life; prāṇa-bhṛtaḥ-those living beings; hi-indeed; ye te-all the inhabitants of Vrajabhūmi.
Aghāsura thought: If somehow or other I can make Kṛṣṇa and His associates serve as the last offering of sesame and water for the departed souls of my brother and sister, then the inhabitants of Vrajabhūmi, for whom these boys are the life and soul, will automatically die. If there is no life, there is no need for the body; consequently, when their sons are dead, naturally all the inhabitants of Vraja will die.
TEXT 16
iti vyavasyājagaraṁ bṛhad vapuḥ
sa yojanāyāma-mahādri-pīvaram
dhṛtvādbhutaṁ vyātta-guhānanaṁ tadā
pathi vyaśeta grasanāśayā khalaḥ
SYNONYMS
iti-in this way; vyavasya-deciding; ājagaram-python; bṛhat vapuḥ-a very, very large body; saḥ-Aghāsura; yojana-āyāma-occupying eight miles of land; mahā-adri-pīvaram-as thick as a great mountain; dhṛtvā-assuming this form; adbhutam-wonderful; vyātta-spread; guhā-ānanam-having a mouth resembling a big cave in a mountain; tadā-at that time; pathi-on the road; vyaśeta-occupied; grasana-āśayā-expecting to swallow all the cowherd boys; khalaḥ-the most crooked.
After thus deciding, that crooked Aghāsura assumed the form of a huge python, as thick as a big mountain and as long as eight miles. Having assumed this wonderful python's body, he spread his mouth like a big cave in the mountains and lay down on the road, expecting to swallow Kṛṣṇa and His associates the cowherd boys.
TEXT 17
dharādharoṣṭho jaladottaroṣṭho
dary-ānanānto giri-śṛṅga-daṁṣṭraḥ
dhvāntāntar-āsyo vitatādhva-jihvaḥ
paruṣānila-śvāsa-davekṣaṇoṣṇaḥ
SYNONYMS
dharā-on the surface of the globe; adhara-oṣṭhaḥ-whose lower lip; jalada-uttara-oṣṭhaḥ-whose upper lip was touching the clouds; darī-ānana-antaḥ-whose mouth was expanded very widely like a mountain cave; giri-śṛṅga-like a mountain peak; daṁṣṭraḥ-whose teeth; dhvānta-antaḥ-āsyaḥ-within whose mouth the atmosphere was as dark as possible; vitata-adhva-jihvaḥ-whose tongue was like a broad way; paruṣa-anila-śvāsa-whose breath was like a warm wind; dava-īkṣaṇa-uṣṇaḥ-and whose glance was like flames of fire.
His lower lip rested on the surface of the earth, and his upper lip was touching the clouds in the sky. The borders of his mouth resembled the sides of a big cave in a mountain, and the middle of his mouth was as dark as possible. His tongue resembled a broad traffic-way, his breath was like a warm wind, and his eyes blazed like fire.
TEXT 18
dṛṣṭvā taṁ tādṛśaṁ sarve
matvā vṛndāvana-śriyam
vyāttājagara-tuṇḍena
hy utprekṣante sma līlayā
SYNONYMS
dṛṣṭvā-seeing; tam-that Aghāsura; tādṛśam-in that posture; sarve-Kṛṣṇa and all the cowherd boys; matvā-thought it; vṛndāvana-śriyam-a beautiful statue of Vṛndāvana; vyātta-spread; ajagara-tuṇḍena-with the form of a python's mouth; hi-indeed; utprekṣante-as if observing; sma-in the past; līlayā-as a matter of pastimes.
Upon seeing this demon's wonderful form, which resembled a great python, the boys thought that it must be a beautiful scenic spot of Vṛndāvana. Thereafter, they imagined it to be similar to the mouth of a great python. In other words, the boys, unafraid, thought that it was a statue made in the shape of a great python for the enjoyment of their pastimes.
Some of the boys, upon seeing this wonderful phenomenon, thought that it was in fact a python, and they were fleeing from the spot. But others said, "Why are you fleeing? It is not possible that a python like this is staying here. This is a spot of beauty for sporting." This is what they imagined.
TEXT 19
aho mitrāṇi gadata
sattva-kūṭaṁ puraḥ sthitam
asmat-saṅgrasana-vyātta-
vyāla-tuṇḍāyate na vā
SYNONYMS
aho-oh; mitrāṇi-friends; gadata-just let us know; sattva-kūṭam-dead python; puraḥ sthitam-as it is just before us all; asmat-all of us; saṅgrasana-to devour us altogether; vyātta-vyāla-tuṇḍā-yate-the python has spread its mouth; na vā-whether it is a fact or not.
The boys said: Dear friends, is this creature dead, or is it actually a living python with its mouth spread wide just to swallow us all? Kindly clear up this doubt.
The friends began to discuss among themselves the reality of the wonderful creature laying before them. Was it dead, or was it actually a living python trying to swallow them up?
TEXT 20
satyam arka-karāraktam
uttarā-hanuvad ghanam
adharā-hanuvad rodhas
tat-praticchāyayāruṇam
SYNONYMS
satyam-now the boys decided that it was in fact a living python; arka-kara-āraktam-appearing like the sunshine; uttarā-hanuvat ghanam-on the cloud resembling the upper lips; adharā-hanuvat-resembling the lower lips; rodhaḥ-big bank; tat-praticchāyayā-by the reflection of sunshine; aruṇam-reddish.
Thereafter they decided: Dear friends, this is certainly an animal sitting here to swallow us all. Its upper lip resembles a cloud reddened by the sunshine, and its lower lip resembles the reddish shadows of a cloud.
TEXT 21
pratispardhete sṛkkabhyāṁ
savyāsavye nagodare
tuṅga-śṛṅgālayo 'py etās
tad-daṁṣṭrābhiś ca paśyata
SYNONYMS
pratispardhete-just resembling; sṛkkabhyām-with the corners of the mouth; savya-asavye-left and right; naga-udare-caves of a mountain; tuṅga-śṛṅga-ālayaḥ-the high mountain peaks; api-although it is so; etāḥ tat-daṁṣṭrābhiḥ-they resemble the teeth of the animal; ca-and; paśyata-just see.
On the left and right, the two depressions resembling mountain caves are the corners of its mouth, and the high mountain peaks are its teeth.
TEXT 22
āstṛtāyāma-mārgo 'yaṁ
rasanāṁ pratigarjati
eṣāṁ antar-gataṁ dhvāntam
etad apy antar-ānanam
SYNONYMS
āstṛta-āyāma-the length and breadth; mārgaḥ ayam-a broad way; rasanām-the tongue; pratigarjati-resembles; eṣām antaḥ-gatam-on the inside of the mountains; dhvāntam-darkness; etat-this; api-indeed; antaḥ-ānanam-the inside of the mouth.
In length and breadth the animal's tongue resembles a broad traffic-way, and the inside of its mouth is very, very dark, like a cave in a mountain.
TEXT 23
dāvoṣṇa-khara-vāto 'yaṁ
śvāsavad bhāti paśyata
tad-dagdha-sattva-durgandho
'py antar-āmiṣa-gandhavat
SYNONYMS
dāva-uṣṇa-khara-vātaḥ ayam-hot breath coming out exactly like fire; śvāsa-vat bhāti paśyata-just see how it resembles his breath; tat-dagdha-sattva-of burning corpses; durgandhaḥ-the bad smell; api-indeed; antaḥ-āmiṣa-gandha-vat-is like the fleshy smell coming out from within.
The hot fiery wind is the breath coming out of his mouth, which is giving off the bad smell of burning flesh because of all the dead bodies he has eaten.
TEXT 24
asmān kim atra grasitā niviṣṭān
ayaṁ tathā ced bakavad vinaṅkṣyati
kṣaṇād aneneti bakāry-uśan-mukhaṁ
vīkṣyoddhasantaḥ kara-tāḍanair yayuḥ
SYNONYMS
asmān-all of us; kim-whether; atra-here; grasitā-will swallow; niviṣṭān-who have attempted to enter; ayam-this animal; tathā-so; cet-if; baka-vat-like Bakāsura; vinaṅkṣyati-he will be vanquished; kṣaṇāt-immediately; anena-by this Kṛṣṇa; iti-in this way; baka-ari-uśat-mukham-the beautiful face of Kṛṣṇa, the enemy of Bakāsura; vīkṣya-observing, looking at; uddhasantaḥ-loudly laughing; kara-tāḍanaiḥ-with clapping of hands; yayuḥ-entered the mouth.
Then the boys said, "Has this living creature come to swallow us? If he does so, he will immediately be killed like Bakāsura, without delay." Thus they looked at the beautiful face of Kṛṣṇa, the enemy of Bakāsura, and, laughing loudly and clapping their hands, they entered the mouth of the python.
After talking about the terrible animal this way and that way, they decided to enter the demon's mouth. They had full faith in Kṛṣṇa because they had experienced how Kṛṣṇa had saved them from the mouth of Bakāsura. Now, here was another asura, Aghāsura. Therefore, they wanted to enjoy the sport of entering the demon's mouth and being saved by Kṛṣṇa, the enemy of Bakāsura.
TEXT 25
itthaṁ mitho 'tathyam ataj-jña-bhāṣitaṁ
śrutvā vicintyety amṛṣā mṛṣāyate
rakṣo viditvākhila-bhūta-hṛt-sthitaḥ
svānāṁ niroddhuṁ bhagavān mano dadhe
SYNONYMS
ittham-in this way; mithaḥ-or another; atathyam-a subject matter that is not a fact; a-tat-jña-without knowledge; bhāṣitam-while they were talking; śrutvā-Kṛṣṇa hearing them; vicintya-thinking; iti-thus; amṛṣā-actually, truly; mṛṣāyate-who is trying to appear as a false thing (actually the animal was Aghāsura, but because of poor knowledge they were thinking him to be a dead python); rakṣaḥ-(Kṛṣṇa, however, could understand that) he was a demon; viditvā-knowing it; akhila-bhūta-hṛt-sthitaḥ-because He is antaryāmī, situated everywhere, in the core of everyone's heart; svānām-of His own associates; niroddhum-just to forbid them; bhagavān-the Supreme Personality of Godhead; manaḥ dadhe-made up His mind.
The Supreme Personality of Godhead, Śrī Kṛṣṇa, who is situated as antaryāmī, the Supersoul, in the core of everyone's heart, heard the boys talking among themselves about the artificial python. Unknown to them, it was actually Aghāsura, a demon who had appeared as a python. Kṛṣṇa, knowing this, wanted to forbid His associates to enter the demon's mouth.
TEXT 26
tāvat praviṣṭās tv asurodarāntaraṁ
paraṁ na gīrṇāḥ śiśavaḥ sa-vatsāḥ
pratīkṣamāṇena bakāri-veśanaṁ
hata-sva-kānta-smaraṇena rakṣasā
SYNONYMS
tāvat-in the meantime; praviṣṭāḥ-all entered; tu-indeed; asura-udara-antaram-within the belly of the great demon; param-but; na gīrṇāḥ-they were not swallowed; śiśavaḥ-all the boys; sa-vatsāḥ-along with their calves; pratīkṣamāṇena-who was just waiting for; baka-ari-of the enemy of Bakāsura; veśanam-the entering; hata-sva-kānta-smaraṇena-the asura was thinking of his own dead relatives, who would not be satisfied unless Kṛṣṇa were dead; rakṣasā-by the demon.
In the meantime, while Kṛṣṇa was considering how to stop them, all the cowherd boys entered the mouth of the demon. The demon, however, did not swallow them, for he was thinking of his own relatives who had been killed by Kṛṣṇa and was just waiting for Kṛṣṇa to enter his mouth.
TEXT 27
tān vīkṣya kṛṣṇaḥ sakalābhaya-prado
hy ananya-nāthān sva-karād avacyutān
dīnāṁś ca mṛtyor jaṭharāgni-ghāsān
ghṛṇārdito diṣṭa-kṛtena vismitaḥ
SYNONYMS
tān-all those boys; vīkṣya-seeing; kṛṣṇaḥ-the Supreme Personality of Godhead, Kṛṣṇa; sakala-abhaya-pradaḥ-who is the source of fearlessness for everyone; hi-indeed; ananya-nāthān-especially for the cowherd boys, who did not know anyone except Kṛṣṇa; sva-karāt-from the control of His hand; avacyutān-now gone out; dīnān ca-helpless; mṛtyoḥ jaṭhara-agni-ghāsān-who had all entered like straws into the fire of the abdomen of Aghāsura, who was very bold and hungry, like death personified (because the asura had assumed a big body, he must have had a very strong appetite); ghṛṇā-arditaḥ-therefore, being compassionate due to causeless mercy; diṣṭa-kṛtena-by things arranged by His internal potency; vismitaḥ-He also, for the time being, was astonished.
Kṛṣṇa saw that all the cowherd boys, who did not know anyone but Him as their Lord, had now gone out of His hand and were helpless, having entered like straws into the fire of the abdomen of Aghāsura, who was death personified. It was intolerable for Kṛṣṇa to be separated from His friends the cowherd boys. Therefore, as if seeing that this had been arranged by His internal potency, Kṛṣṇa was momentarily struck with wonder and unsure of what to do.
TEXT 28
kṛtyaṁ kim atrāsya khalasya jīvanaṁ
na vā amīṣāṁ ca satāṁ vihiṁsanam
dvayaṁ kathaṁ syād iti saṁvicintya
jñātvāviśat tuṇḍam aśeṣa-dṛg ghariḥ
SYNONYMS
kṛtyam kim-what to do; atra-in this situation; asya khalasya-of this envious demon; jīvanam-the existence of life; na-there should not be; vā-either; amīṣām ca-and of those who are innocent; satām-of the devotees; vihiṁsanam-the death; dvayam-both actions (killing the demon and saving the boys); katham-how; syāt-can be possible; iti saṁvicintya-very perfectly thinking about the subject matter; jñātvā-and deciding what to do; aviśat-entered; tuṇḍam-within the mouth of the demon; aśeṣa-dṛk hariḥ-Kṛṣṇa, who has unlimited potency, could understand past, future and present.
Now, what was to be done? How could both the killing of this demon and the saving of the devotees be performed simultaneously? Kṛṣṇa, being unlimitedly potent, decided to wait for an intelligent means by which He could simultaneously save the boys and kill the demon. Then He entered the mouth of Aghāsura.
Kṛṣṇa is known as ananta-vīrya-sarvajña because everything is known to Him. Because He knows everything perfectly well, it was not difficult for Him to find a means by which He could save the boys and at the same time kill the demon. Thus He also decided to enter the demon's mouth.
TEXT 29
tadā ghana-cchadā devā
bhayād dhā-heti cukruśuḥ
jahṛṣur ye ca kaṁsādyāḥ
kauṇapās tv agha-bāndhavāḥ
SYNONYMS
tadā-at that time; ghana-chadāḥ-behind the clouds; devāḥ-all the demigods; bhayāt-on account of feeling danger because Kṛṣṇa had entered the mouth of the demon; hā-hā-alas, alas; iti-in this way; cukruśuḥ-they exclaimed; jahṛṣuḥ-became jubilant; ye-those; ca-also; kaṁsa-ādyāḥ-Kaṁsa and others; kauṇapāḥ-the demons; tu-indeed; agha-bāndhavāḥ-the friends of Aghāsura.
When Kṛṣṇa entered the mouth of Aghāsura, the demigods hidden behind the clouds exclaimed, "Alas! Alas!" But the friends of Aghāsura, like Kaṁsa and other demons, were jubilant.
TEXT 30
tac chrutvā bhagavān kṛṣṇas
tv avyayaḥ sārbha-vatsakam
cūrṇī-cikīrṣor ātmānaṁ
tarasā vavṛdhe gale
SYNONYMS
tat-that exclamation of hā-hā; śrutvā-hearing; bhagavān-the Supreme Personality of Godhead; kṛṣṇaḥ-Lord Kṛṣṇa; tu-indeed; avyayaḥ-never vanquishable; sa-arbha-vatsakam-along with the cowherd boys and the calves; cūrṇī-cikīrṣoḥ-of that demon, who desired to smash within the abdomen; ātmānam-personally, Himself; tarasā-very soon; vavṛdhe-enlarged; gale-within the throat.
When the invincible Supreme Personality of Godhead, Kṛṣṇa, heard the demigods crying "Alas! Alas!" from behind the clouds, He immediately enlarged Himself within the demon's throat, just to save Himself and the cowherd boys, His own associates, from the demon who wished to smash them.
Such are the acts of Kṛṣṇa. paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (Bg. 4.8). By enlarging Himself within the throat of the demon, Kṛṣṇa suffocated and killed him and at the same time saved Himself and His associates from imminent death and also saved the demigods from lamentation.
TEXT 31
tato 'tikāyasya niruddha-mārgiṇo
hy udgīrṇa-dṛṣṭer bhramatas tv itas tataḥ
pūrṇo 'ntar-aṅge pavano niruddho
mūrdhan vinirbhidya vinirgato bahiḥ
SYNONYMS
tataḥ-after Kṛṣṇa took action to kill the demon's body from within the mouth; ati-kāyasya-of that great demon, who had expanded his body to a very large size; niruddha-mārgiṇaḥ-because of suffocating, all outlets being stopped up; hi udgīrṇa-dṛṣṭeḥ-whose eyes had popped out; bhramataḥ tu itaḥ tataḥ-the eyeballs, or the life air, moving here and there; pūrṇaḥ-completely filled; antaḥ-aṅge-within the body; pavanaḥ-the life air; niruddhaḥ-being stopped; mūrdhan-the hole in the top of the head; vinirbhidya-breaking; vinirgataḥ-went out; bahiḥ-externally.
Then, because Kṛṣṇa had increased the size of His body, the demon extended his own body to a very large size. Nonetheless, his breathing stopped, he suffocated, and his eyes rolled here and there and popped out. The demon's life air, however, could not pass through any outlet, and therefore it finally burst out through a hole in the top of the demon's head.
TEXT 32
tenaiva sarveṣu bahir gateṣu
prāṇeṣu vatsān suhṛdaḥ paretān
dṛṣṭyā svayotthāpya tad-anvitaḥ punar
vaktrān mukundo bhagavān viniryayau
SYNONYMS
tena eva-through that brahma-randhra, or the hole in the top of the head; sarveṣu-all the air within the body; bahiḥ gateṣu-having gone out; prāṇeṣu-the life airs, along with the vital force; vatsān-the calves; suhṛdaḥ-the cowherd boy friends; paretān-who were all dead within; dṛṣṭyā svayā-by Kṛṣṇa's glancing over; utthāpya-brought them back to life; tat-anvitaḥ-thus accompanied by them; punaḥ-again; vaktrāt-from the mouth; mukundaḥ-the Supreme Personality of Godhead; bhagavān-Kṛṣṇa; viniryayau-came out.
When all the demon's life air had passed away through that hole in the top of his head, Kṛṣṇa glanced over the dead calves and cowherd boys and brought them back to life. Then Mukunda, who can give one liberation, came out from the demon's mouth with His friends and the calves.
TEXT 33
pīnāhi-bhogotthitam adbhutaṁ mahaj
jyotiḥ sva-dhāmnā jvalayad diśo daśa
pratīkṣya khe 'vasthitam īśa-nirgamaṁ
viveśa tasmin miṣatāṁ divaukasām
SYNONYMS
pīna-very great; ahi-bhoga-utthitam-issuing from the serpent's body, which was meant for material enjoyment; adbhutam-very wonderful; mahat-great; jyotiḥ-effulgence; sva-dhāmnā-by his own illumination; jvalayat-making glaring; diśaḥ daśa-all the ten directions; pratīkṣya-waiting; khe-in the sky; avasthitam-individually staying; īśa-nirgamam-until the Supreme Personality of Godhead, Kṛṣṇa, came out; viveśa-entered; tasmin-in the body of Kṛṣṇa; miṣatām-while observing; divaukasām-all the demigods.
From the body of the gigantic python, a glaring effulgence came out, illuminating all directions, and stayed individually in the sky until Kṛṣṇa came out from the corpse's mouth. Then, as all the demigods looked on, this effulgence entered into Kṛṣṇa's body.
Apparently the serpent named Aghāsura, because of having received association with Kṛṣṇa, attained mukti by entering Kṛṣṇa's body. Entering the body of Kṛṣṇa is called sāyujya-mukti, but later verses prove that Aghāsura, like Dantavakra and others, received sārūpya-mukti. This has been broadly described by Śrīla Viśvanātha Cakravartī Ṭhākura with references from the Vaiṣṇava-toṣaṇī of Śrīla Jīva Gosvāmī. Aghāsura attained sārūpya-mukti, being promoted to the Vaikuṇṭha planets to live with the same four-armed bodily features as Viṣṇu. The explanation of how this is so may be summarized as follows.
The effulgence came out from the python's body and became purified, attaining spiritual śuddha-sattva, freedom from material contamination, because Kṛṣṇa had stayed within the serpent's body, even after the serpent's death. One may doubt that such a demon, full of mischievous activities, could attain the liberation of sārūpya or sāyujya, and one may be astonished about this. But Kṛṣṇa is so kind that in order to drive away such doubts, He had the effulgence, the individual life of the python, wait for some time in its individuality, in the presence of all the demigods.
Kṛṣṇa is the full effulgence, and every living being is part and parcel of that effulgence. As proved here, the effulgence in every living being is individual. For some time, the effulgence remained outside the demon's body, individually, and did not mix with the whole effulgence, the brahmajyoti. The Brahman effulgence is not visible to material eyes, but to prove that every living being is individual, Kṛṣṇa had this individual effulgence stay outside the demon's body for some time, for everyone to see. Then Kṛṣṇa proved that anyone killed by Him attains liberation, whether sāyujya, sārūpya, sāmīpya or whatever.
But the liberation of those who are on the transcendental platform of love and affection is vimukti, special liberation. Thus the serpent first entered the body of Kṛṣṇa personally and mixed with the Brahman effulgence. This merging is called sāyujya-mukti. But from later verses we find that Aghāsura attained sārūpya-mukti. Text 38 explains that Aghāsura attained a body exactly like that of Viṣṇu, and the verse after that also clearly states that he attained a completely spiritual body like that of Nārāyaṇa. Therefore in two or three places the Bhāgavatam has confirmed that Aghāsura attained sārūpya-mukti. One may then argue, How is it that he mixed with the Brahman effulgence? The answer is that as Jaya and Vijaya, after three births, again attained sārūpya-mukti and association with the Lord, Aghāsura received a similar liberation.
TEXT 34
tato 'tihṛṣṭāḥ sva-kṛto 'kṛtārhaṇaṁ
puṣpaiḥ sugā apsarasaś ca nartanaiḥ
gītaiḥ surā vādya-dharāś ca vādyakaiḥ
stavaiś ca viprā jaya-niḥsvanair gaṇāḥ
SYNONYMS
tataḥ-thereafter; ati-hṛṣṭāḥ-everyone becoming very much pleased; sva-kṛtaḥ-own respective duty; akṛta-executed; arhaṇam-in the shape of worshiping the Supreme Personality of Godhead; puṣpaiḥ-by showering flowers grown in Nandana-kānana from the heavens; su-gāḥ-the celestial singers; apsarasaḥ ca-and the celestial dancing girls; nartanaiḥ-by dancing; gītaiḥ-by singing celestial songs; surāḥ-all the demigods; vādya-dharāḥ ca-those who played on musical drums; vādyakaiḥ-by playing respectively; stavaiḥ ca-and by offering prayers; viprāḥ-the brāhmaṇas; jaya-niḥsvanaiḥ-simply by glorifying the Supreme Personality of Godhead; gaṇāḥ-everyone.
Thereafter, everyone being pleased, the demigods began to shower flowers from Nandana-kānana, the celestial dancing girls began to dance, and the Gandharvas, who are famous for singing, offered songs of prayer. The drummers began to beat their kettledrums, and the brāhmaṇas offered Vedic hymns. In this way, both in the heavens and on earth, everyone began to perform his own duties, glorifying the Lord.
Everyone has some particular duty. The śāstra has concluded (nirūpitaḥ) that everyone should glorify the Supreme Personality of Godhead by his own qualifications. If you are a singer, always glorify the Supreme Lord by singing very nicely. If you are a musician, glorify the Supreme Lord by playing musical instruments. Svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam (Bhāg. 1.2.13). The perfection of life is to satisfy the Personality of Godhead. Therefore, beginning from this earth up to the celestial kingdom, everyone engaged in glorifying the Supreme Personality of Godhead. The decision of all great saintly persons is that whatever qualifications one has acquired should be utilized to glorify the Supreme Lord.
idaṁ hi puṁsas tapasaḥ śrutasya vā
sviṣṭasya sūktasya ca buddhi-dattayoḥ
avicyuto 'rthaḥ kavibhir nirūpito
yad uttamaśloka-guṇānuvarṇanam
"Learned sages have definitely concluded that the infallible purpose of the advancement of knowledge, austerity, Vedic study, sacrifice, the chanting of hymns, and charity is found in the transcendental descriptions of the qualities of the Lord, who is defined in choice poetry." (Bhāg. 1.5.22) This is the perfection of life. One should be trained how to glorify the Supreme Personality of Godhead by one's respective qualities. Education, austerity, penance or, in the modern world, business, industry, education and so on-all should be engaged in glorifying the Lord. Then everyone in the world will be happy.
Kṛṣṇa comes, therefore, to exhibit His transcendental activities so that people may have the chance to glorify Him in every respect. To understand how to glorify the Lord is actual research work. It is not that everything should be understood without God. That is condemned.
bhagavad-bhakti-hīnasya
jātiḥ śāstraṁ japas tapaḥ
aprāṇasyaiva dehasya
maṇḍanaṁ loka-rañjanam
(Hari-bhakti-sudhodaya 3.11)
Without bhagavad-bhakti, without glorification of the Supreme Lord, whatever we have is simply a decoration of the dead body.
TEXT 35
tad-adbhuta-stotra-suvādya-gītikā-
jayādi-naikotsava-maṅgala-svanān
śrutvā sva-dhāmno 'nty aja āgato 'cirād
dṛṣṭvā mahīśasya jagāma vismayam
SYNONYMS
tat-that celebration performed by the demigods in the upper planetary system; adbhuta-wonderful; stotra-prayers; su-vādya-glorious musical sounds of drums and other instruments; gītikā-celestial songs; jaya-ādi-sounds of jaya, etc.; na-eka-utsava-celebrations simply for glorifying the Supreme Personality of Godhead; maṅgala-svanān-transcendental sounds auspicious for everyone; śrutvā-hearing such sounds; sva-dhāmnaḥ-from his abode; anti-nearby; ajaḥ-Lord Brahmā; āgataḥ-coming there; acirāt-very soon; dṛṣṭvā-seeing; mahi-the glorification; īśasya-of Lord Kṛṣṇa; jagāma vismayam-became astonished.
When Lord Brahmā heard the wonderful ceremony going on near his planet, accompanied by music and songs and sounds of "Jaya! Jaya!" he immediately came down to see the function. Upon seeing so much glorification of Lord Kṛṣṇa, he was completely astonished.
Here the word anti means "near," indicating that even in the higher planetary systems near Brahmaloka, like Maharloka, Janaloka and Tapoloka, the festival of glorification of Lord Kṛṣṇa was going on.
TEXT 36
rājann ājagaraṁ carma
śuṣkaṁ vṛndāvane 'dbhutam
vrajaukasāṁ bahu-tithaṁ
babhūvākrīḍa-gahvaram
SYNONYMS
rājan-O Mahārāja Parīkṣit; ājagaram carma-the dry body of Aghāsura, which remained only a big skin; śuṣkam-when it completely dried up; vṛndāvane adbhutam-like a wonderful museum piece in Vṛndāvana; vraja-okasām-for the inhabitants of Vrajabhūmi, Vṛndāvana; bahu-titham-for many days, or for a long time; babhūva-became; ākrīḍa-sporting place; gahvaram-a cave.
O King Parīkṣit, when the python-shaped body of Aghāsura dried up into merely a big skin, it became a wonderful place for the inhabitants of Vṛndāvana to visit, and it remained so for a long, long time.
TEXT 37
etat kaumārajaṁ karma
harer ātmāhi-mokṣaṇam
mṛtyoḥ paugaṇḍake bālā
dṛṣṭvocur vismitā vraje
SYNONYMS
etat-this incident of delivering both Aghāsura and Kṛṣṇa's associates from death; kaumāra-jam karma-performed during their kaumāra age (the age of five years); hareḥ-of the Supreme Personality of Godhead; ātma-the devotees are the Lord's heart and soul; ahi-mokṣaṇam-their deliverance and the deliverance of the python; mṛtyoḥ-from the path of repeated birth and death; paugaṇḍake-at the age of paugaṇḍa, beginning with the sixth year (one year later); bālāḥ-all the boys; dṛṣṭvā ūcuḥ-disclosed the fact after one year; vismitāḥ-as if it had happened on that very day; vraje-in Vṛndāvana.
This incident of Kṛṣṇa's saving Himself and His associates from death and of giving deliverance to Aghāsura, who had assumed the form of a python, took place when Kṛṣṇa was five years old. It was disclosed in Vrajabhūmi after one year, as if it had taken place on that very day.
The word mokṣaṇam means "liberation." For the associates of Kṛṣṇa and for Kṛṣṇa Himself, there is no question about liberation; they are already liberated, being in the spiritual world. In the material world there are birth, death, old age and disease, but in the spiritual world there are no such things because everything is eternal. As for the python, however, by the association of Kṛṣṇa and His devotees, Aghāsura also achieved the same facility of eternal life. Therefore, as indicated here by the word ātmāhi-mokṣaṇam, if the python Aghāsura could receive eternal association with the Supreme Personality of Godhead, what is to be said of those who are already associates of the Lord? Sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ (Bhāg. 10.12.11). Here is proof that God is good for everyone. Even when He kills someone, the one who is killed attains liberation. What then is to be said of those who are already in the association of the Lord?
TEXT 38
naitad vicitraṁ manujārbha-māyinaḥ
parāvarāṇāṁ paramasya vedhasaḥ
agho 'pi yat-sparśana-dhauta-pātakaḥ
prāpātma-sāmyaṁ tv asatāṁ sudurlabham
SYNONYMS
na-not; etat-this; vicitram-is wonderful; manuja-arbha-māyinaḥ-of Kṛṣṇa, who appeared as the son of Nanda Mahārāja and Yaśodā, being compassionate upon them; para-avarāṇām-of all causes and effects; paramasya vedhasaḥ-of the supreme creator; aghaḥ api-Aghāsura also; yat-sparśana-simply by the slight association of whom; dhauta-pātakaḥ-became freed from all contamination of material existence; prāpa-became elevated; ātma-sāmyam-to a body exactly resembling that of Nārāyaṇa; tu-but; asatām sudurlabham-which is not at all possible to be obtained by contaminated souls (but everything can be possible by the mercy of the Supreme Lord).
Kṛṣṇa is the cause of all causes. The causes and effects of the material world, both higher and lower, are all created by the Supreme Lord, the original controller. When Kṛṣṇa appeared as the son of Nanda Mahārāja and Yaśodā, He did so by His causeless mercy. Consequently, for Him to exhibit His unlimited opulence was not at all wonderful. Indeed, He showed such great mercy that even Aghāsura, the most sinful miscreant, was elevated to being one of His associates and achieving sārūpya-mukti, which is actually impossible for materially contaminated persons to attain.
The word māyā is also used in connection with love. Out of māyā, love, a father has affection for his child. Therefore the word māyinaḥ indicates that Kṛṣṇa, out of love, appeared as the son of Nanda Mahārāja and assumed the form of a human child (manujārbha). Kṛṣṇa is the cause of all causes. He is the creator of cause and effect, and He is the supreme controller. Nothing is impossible for Him. Therefore, that He enabled even a living being like Aghāsura to attain the salvation of sārūpya-mukti was not at all wonderful for Kṛṣṇa. Kṛṣṇa took pleasure in entering the mouth of Aghāsura in a sporting spirit along with His associates. Therefore, when Aghāsura, by that sporting association, as maintained in the spiritual world, was purified of all contamination, he attained sārūpya-mukti and vimukti by the grace of Kṛṣṇa. For Kṛṣṇa this was not at all wonderful.
TEXT 39
sakṛd yad-aṅga-pratimāntar-āhitā
manomayī bhāgavatīṁ dadau gatim
sa eva nityātma-sukhānubhūty-abhi-
vyudasta-māyo 'ntar-gato hi kiṁ punaḥ
SYNONYMS
sakṛt-once only; yat-whose; aṅga-pratimā-the form of the Supreme Lord (there are many forms, but Kṛṣṇa is the original form); antaḥ-āhitā-placing within the core of the heart, somehow or other; manaḥ-mayī-thinking of Him even by force; bhāgavatīm-which is competent to offer devotional service to the Lord; dadau-Kṛṣṇa gave; gatim-the best destination; saḥ-He (the Supreme Personality of Godhead); eva-indeed; nitya-always; ātma-of all living entities; sukha-anubhūti-anyone thinking of Him immediately enjoys transcendental pleasure; abhivyudasta-māyaḥ-because all illusion is completely removed by Him; antaḥ-gataḥ-He is always present within the core of the heart; hi-indeed; kim punaḥ-what to speak.
If even only once or even by force one brings the form of the Supreme Personality of Godhead into one's mind, one can attain the supreme salvation by the mercy of Kṛṣṇa, as did Aghāsura. What then is to be said of those whose hearts the Supreme Personality of Godhead enters when He appears as an incarnation, or those who always think of the lotus feet of the Lord, who is the source of transcendental bliss for all living entities and by whom all illusion is completely removed?
The process for receiving the favor of the Supreme Personality of Godhead is described here. Yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā (Bhāg. 4.22.39). Simply by thinking of Kṛṣṇa, one can attain Him very easily. Kṛṣṇa is also described as having His lotus feet always within the hearts of His devotees (bhagavān bhakta-hṛdi sthitaḥ). In the case of Aghāsura, one may argue that he was not a devotee. The answer to this is that he thought of Kṛṣṇa for a moment with devotion. Bhaktyāham ekayā grāhyaḥ. Without devotion, one cannot think of Kṛṣṇa; and, conversely, whenever one thinks of Kṛṣṇa, one undoubtedly has devotion. Although Aghāsura's purpose was to kill Kṛṣṇa, for a moment Aghāsura thought of Kṛṣṇa with devotion, and Kṛṣṇa and His associates wanted to sport within Aghāsura's mouth. Similarly, Pūtanā wanted to kill Kṛṣṇa by poisoning Him, but Kṛṣṇa took her as His mother because He had accepted the milk of her breast. Svalpam apy asya dharmasya trāyate mahato bhayāt (Bg. 2.40). Especially when Kṛṣṇa appears as an avatāra, anyone who thinks of Kṛṣṇa in His different incarnations (rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan [Bs. 5.39]), and especially in His original form as Kṛṣṇa, attains salvation. There are many instances of this, and among them is Aghāsura, who attained the salvation of sārūpya-mukti. Therefore the process is satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ (Bg. 9.14). Those who are devotees always engage in glorifying Kṛṣṇa. Advaitam acyutam anādim ananta-rūpam: [Bs 5.33] when we speak of Kṛṣṇa, we refer to all His avatāras, such as Kṛṣṇa, Govinda, Nārāyaṇa, Viṣṇu, Lord Caitanya, Kṛṣṇa-Balarāma and Śyāmasundara. One who always thinks of Kṛṣṇa must attain vimukti, special salvation as the Lord's personal associate, not necessarily in Vṛndāvana, but at least in Vaikuṇṭha. This is called sārūpya-mukti.
TEXT 40
śrī-sūta uvāca
itthaṁ dvijā yādavadeva-dattaḥ
śrutvā sva-rātuś caritaṁ vicitram
papraccha bhūyo 'pi tad eva puṇyaṁ
vaiyāsakiṁ yan nigṛhīta-cetāḥ
SYNONYMS
śrī-sūtaḥ uvāca-Śrī Sūta Gosvāmī spoke to the assembled saints at Naimiṣāraṇya; ittham-in this way; dvijāḥ-O learned brāhmaṇas; yādava-deva-dattaḥ-Mahārāja Parīkṣit (or Mahārāja Yudhiṣṭhira), who was protected by Yādavadeva, Kṛṣṇa; śrutvā-hearing; sva-rātuḥ-of Kṛṣṇa, who was his savior within the womb of his mother, Uttarā; caritam-the activities; vicitram-all wonderful; papraccha-inquired; bhūyaḥ api-even again; tat eva-such activities; puṇyam-which are always full of pious activities (śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ: [SB 1.2.17] to hear about Kṛṣṇa is always pious); vaiyāsakim-unto Śukadeva Gosvāmī; yat-because; nigṛhīta-cetāḥ-Parīkṣit Mahārāja had already become steady in hearing about Kṛṣṇa.
Śrī Sūta Gosvāmī said: O learned saints, the childhood pastimes of Śrī Kṛṣṇa are very wonderful. Mahārāja Parīkṣit, after hearing about those pastimes of Kṛṣṇa, who had saved him in the womb of his mother, became steady in his mind and again inquired from Śukadeva Gosvāmī to hear about those pious activities.
TEXT 41
śrī-rājovāca
brahman kālāntara-kṛtaṁ
tat-kālīnaṁ kathaṁ bhavet
yat kaumāre hari-kṛtaṁ
jaguḥ paugaṇḍake 'rbhakāḥ
SYNONYMS
śrī-rājā uvāca-Mahārāja Parīkṣit inquired; brahman-O learned brāhmaṇa (Śukadeva Gosvāmī); kāla-antara-kṛtam-things done in the past, at a different time (in the kaumāra age); tat-kālīnam-described as happening now (in the paugaṇḍa age); katham bhavet-how could it be so; yat-which pastime; kaumāre-in the kaumāra age; hari-kṛtam-was done by Kṛṣṇa; jaguḥ-they described; paugaṇḍake-in the paugaṇḍa age (after one year); arbhakāḥ-all the boys.
Mahārāja Parīkṣit inquired: O great sage, how could things done in the past have been described as being done at the present? Lord Śrī Kṛṣṇa performed this pastime of killing Aghāsura during His kaumāra age. How then, during His paugaṇḍa age, could the boys have described this incident as having happened recently?
TEXT 42
tad brūhi me mahā-yogin
paraṁ kautūhalaṁ guro
nūnam etad dharer eva
māyā bhavati nānyathā
SYNONYMS
tat brūhi-therefore please explain that; me-unto me; mahā-yogin-O great yogī; param-very much; kautūhalam-curiosity; guro-O my lord, my spiritual master; nūnam-otherwise; etat-this incident; hareḥ-of the Supreme Personality of Godhead; eva-indeed; māyā-the illusion; bhavati-becomes; na anyathā-nothing more.
O greatest yogī, my spiritual master, kindly describe why this happened. I am very much curious to know about it. I think that it was nothing but another illusion due to Kṛṣṇa.
Kṛṣṇa has many potencies: parāsya śaktir vividhaiva śrūyate (Śvetāśvatara Upaniṣad 6.8). The description of Aghāsura was disclosed after one year. Some act of Kṛṣṇa's potency must have been involved. Therefore Mahārāja Parīkṣit was very curious to know about this, and he requested Śukadeva Gosvāmī to explain it.
TEXT 43
vayaṁ dhanyatamā loke
guro 'pi kṣatra-bandhavaḥ
vayaṁ pibāmo muhus tvattaḥ
puṇyaṁ kṛṣṇa-kathāmṛtam
SYNONYMS
vayam-we are; dhanya-tamāḥ-most glorified; loke-in this world; guro-O my lord, my spiritual master; api-although; kṣatra-bandhavaḥ-the lowest of the kṣatriyas (because we did not act like kṣatriyas); vayam-we are; pibāmaḥ-drinking; muhuḥ-always; tvattaḥ-from you; puṇyam-pious; kṛṣṇa-kathā-amṛtam-the nectar of kṛṣṇa-kathā.
O my lord, my spiritual master, although we are the lowest of kṣatriyas, we are glorified and benefited because we have the opportunity of always hearing from you the nectar of the pious activities of the Supreme Personality of Godhead.
The pious activities of the Supreme Personality of Godhead are very confidential. It is not ordinarily possible to hear such activities unless one is very, very fortunate. Parīkṣit Mahārāja placed himself as kṣatra-bandhavaḥ, which means "the lowest of the kṣatriyas." The qualities of the kṣatriya are described in Bhagavad-gītā, and although the general quality of the kṣatriya is īśvara-bhāva, the tendency to rule, a kṣatriya is not supposed to rule over a brāhmaṇa. Thus Mahārāja Parīkṣit regretted that he had wanted to rule over the brāhmaṇas and had therefore been cursed. He considered himself the lowest of the kṣatriyas. Dānam īśvara-bhāvaś ca kṣātraṁ karma svabhāvajam (Bg. 18.43). There was no doubt that Mahārāja Parīkṣit had the good qualities of a kṣatriya, but as a devotee he presented himself, with submissiveness and humility, as the lowest of the kṣatriyas, remembering his act of wrapping a dead serpent around the neck of a brāhmaṇa. A student and disciple has the right to ask the guru about any confidential service, and it is the duty of the guru to explain these confidential matters to his disciple.
TEXT 44
śrī-sūta uvāca
itthaṁ sma pṛṣṭaḥ sa tu bādarāyaṇis
tat-smāritānanta-hṛtākhilendriyaḥ
kṛcchrāt punar labdha-bahir-dṛśiḥ śanaiḥ
pratyāha taṁ bhāgavatottamottama
SYNONYMS
śrī-sūtaḥ uvāca-Śrī Sūta Gosvāmī said; ittham-in this way; sma-in the past; pṛṣṭaḥ-being inquired from; saḥ-he; tu-indeed; bādarāyaṇiḥ-Śukadeva Gosvāmī; tat-by him (Śukadeva Gosvāmī); smārita-ananta-as soon as Lord Kṛṣṇa was remembered; hṛta-lost in ecstasy; akhila-indriyaḥ-all actions of the external senses; kṛcchrāt-with great difficulty; punaḥ-again; labdha-bahiḥ-dṛśiḥ-having revived his external sensory perception; śanaiḥ-slowly; pratyāha-replied; tam-unto Mahārāja Parīkṣit; bhāgavata-uttama-uttama-O great saintly person, greatest of all devotees (Śaunaka).
Sūta Gosvāmī said: O Śaunaka, greatest of saints and devotees, when Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī in this way, Śukadeva Gosvāmī, immediately remembering subject matters about Kṛṣṇa within the core of his heart, externally lost contact with the actions of his senses. Thereafter, with great difficulty, he revived his external sensory perception and began to speak to Mahārāja Parīkṣit about kṛṣṇa-kathā.
Thus end the Bhaktivedanta purports of the Tenth Canto, Twelfth Chapter, of the Śrīmad-Bhāgavatam, entitled, "The Killing of the Demon Aghāsura."
Chapter Thirteen
The Stealing of the Boys and Calves by Brahmā
This chapter describes Lord Brahmā's attempt to take away the calves and cowherd boys, and it also describes the bewilderment of Lord Brahmā and finally the clearance of his illusion.
Although the incident concerning Aghāsura had been performed one year before, when the cowherd boys were five years old, when they were six years old they said, "It happened today." What happened was this. After killing Aghāsura, Kṛṣṇa, along with His associates the cowherd boys, went for a picnic within the forest. The calves, being allured by green grasses, gradually went far away, and therefore Kṛṣṇa's associates became a little agitated and wanted to bring back the calves. Kṛṣṇa, however, encouraged the boys by saying, "You take your tiffin without being agitated. I shall go find the calves." And thus the Lord departed. Then, just to examine the potency of Kṛṣṇa, Lord Brahmā took away all the calves and cowherd boys and kept them in a secluded place.
When Kṛṣṇa was unable to find the calves and boys, He could understand that this was a trick performed by Brahmā. Then the Supreme Personality of Godhead, the cause of all causes, in order to please Lord Brahmā, as well as His own associates and their mothers, expanded Himself to become the calves and boys, exactly as they were before. In this way, He discovered another pastime. A special feature of this pastime was that the mothers of the cowherd boys thus became more attached to their respective sons, and the cows became more attached to their calves. After nearly a year, Baladeva observed that all the cowherd boys and calves were expansions of Kṛṣṇa. Thus He inquired from Kṛṣṇa and was informed of what had happened.
When one full year had passed, Brahmā returned and saw that Kṛṣṇa was still engaged as usual with His friends and the calves and cows. Then Kṛṣṇa exhibited all the calves and cowherd boys as four-armed forms of Nārāyaṇa. Brahmā could then understand Kṛṣṇa's potency, and he was astonished by the pastimes of Kṛṣṇa, his worshipable Lord. Kṛṣṇa, however, bestowed His causeless mercy upon Brahmā and released him from illusion. Thus Brahmā began to offer prayers to glorify the Supreme Personality of Godhead.
TEXT 1
śrī-śuka uvāca
sādhu pṛṣṭaṁ mahā-bhāga
tvayā bhāgavatottama
yan nūtanayasīśasya
śṛṇvann api kathāṁ muhuḥ
SYNONYMS
śrī-śukaḥ uvāca-Śukadeva Gosvāmī said; sādhu pṛṣṭam-I have been very much honored by your inquiry; mahā-bhāga-you are a greatly fortunate personality; tvayā-by you; bhāgavata-uttama-O best of devotees; yat-because; nūtanayasi-you are making newer and newer; īśasya-of the Supreme Personality of Godhead; śṛṇvan api-although you are continuously hearing; kathām-the pastimes; muhuḥ-again and again.
Śrīla Śukadeva Gosvāmī said: O best of devotees, most fortunate Parīkṣit, you have inquired very nicely, for although constantly hearing the pastimes of the Lord, you are perceiving His activities to be newer and newer.
Unless one is very advanced in Kṛṣṇa consciousness, one cannot stick to hearing the pastimes of the Lord constantly. Nityaṁ nava-navāya-mānam: even though advanced devotees hear continually about the Lord for years, they still feel that these topics are coming to them as newer and fresher. Therefore such devotees cannot give up hearing of the pastimes of Lord Kṛṣṇa. premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti. The word santaḥ is used to refer to persons who have developed love for Kṛṣṇa. Yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi (Brahma-saṁhitā 5.38). Parīkṣit Mahārāja, therefore, is addressed as bhāgavatottama, the best of devotees, because unless one is very much elevated in devotional service, one cannot feel ecstasy from hearing more and more and appreciate the topics as ever fresher and newer.
TEXT 2
satām ayaṁ sāra-bhṛtāṁ nisargo
yad-artha-vāṇī-śruti-cetasām api
prati-kṣaṇaṁ navya-vad acyutasya yat
striyā viṭānām iva sādhu vārtā
SYNONYMS
satām-of the devotees; ayam-this; sāra-bhṛtām-those who are paramahaṁsas, who have accepted the essence of life; nisargaḥ-feature or symptom; yat-which; artha-vāṇī-the aim of life, the aim of profit; śruti-the aim of understanding; cetasām api-who have decided to accept the bliss of transcendental subjects as the aim and object of life; prati-kṣaṇam-every moment; navya-vat-as if newer and newer; acyutasya-of Lord Kṛṣṇa; yat-because; striyāḥ-(topics) of woman or sex; viṭānām-of debauchees, who are attached to women; iva-exactly like; sādhu vārtā-actual conversation.
Paramahaṁsas, devotees who have accepted the essence of life, are attached to Kṛṣṇa in the core of their hearts, and He is the aim of their lives. It is their nature to talk only of Kṛṣṇa at every moment, as if such topics were newer and newer. They are attached to such topics, just as materialists are attached to topics of women and sex.
The word sāra-bhṛtām means paramahaṁsas. The haṁsa, or swan, accepts milk from a mixture of milk and water and rejects the water. Similarly, the nature of persons who have taken to spiritual life and Kṛṣṇa consciousness, understanding Kṛṣṇa to be the life and soul of everyone, is that they cannot give up kṛṣṇa-kathā, or topics about Kṛṣṇa, at any moment. Such paramahaṁsas always see Kṛṣṇa within the core of the heart (santaḥ sadaiva hṛdayeṣu vilokayanti). Kāma (desires), krodha (anger) and bhaya (fear) are always present in the material world, but in the spiritual, or transcendental, world one can use them for Kṛṣṇa. Kāmaṁ kṛṣṇa-karmārpaṇe. The desire of the paramahaṁsas, therefore, is to act always for Kṛṣṇa. Krodhaṁ bhakta-dveṣi jane. They use anger against the nondevotees and transform bhaya, or fear, into fear of being deviated from Kṛṣṇa consciousness. In this way, the life of a paramahaṁsa devotee is used entirely for Kṛṣṇa, just as the life of a person attached to the material world is used simply for women and money. What is day for the materialistic person is night for the spiritualist. What is very sweet for the materialist-namely women and money-is regarded as poison by the spiritualist.
sandarśanaṁ viṣayinām atha yoṣitāṁ ca
ha hanta hanta viṣa-bhakṣaṇato 'py asādhu
This is the instruction of Caitanya Mahāprabhu. For the paramahaṁsa, Kṛṣṇa is everything, but for the materialist, women and money are everything.
TEXT 3
śṛṇuṣvāvahito rājann
api guhyaṁ vadāmi te
brūyuḥ snigdhasya śiṣyasya
guravo guhyam apy uta
SYNONYMS
śṛṇusva-please hear; avahitaḥ-with great attention; rājan-O King (Mahārāja Parīkṣit); api-although; guhyam-very confidential (because ordinary men cannot understand the activities of Kṛṣṇa); vadāmi-I shall explain; te-unto you; brūyuḥ-explain; snigdhasya-submissive; śiṣyasya-of a disciple; guravaḥ-spiritual masters; guhyam-very confidential; api uta-even so.
O King, kindly hear me with great attention. Although the activities of the Supreme Lord are very confidential, no ordinary man being able to understand them, I shall speak about them to you, for spiritual masters explain to a submissive disciple even subject matters that are very confidential and difficult to understand.
TEXT 4
tathāgha-vadanān mṛtyo
rakṣitvā vatsa-pālakān
sarit-pulinam ānīya
bhagavān idam abravīt
SYNONYMS
tathā-thereafter; agha-vadanāt-from the mouth of Aghāsura; mṛtyoḥ-death personified; rakṣitvā-after saving; vatsa-pālakān-all the cowherd boys and calves; sarit-pulinam-to the bank of the river; ānīya-bringing them; bhagavān-the Supreme Personality of Godhead, Kṛṣṇa; idam-these words; abravīt-spoke.
Then, after saving the boys and calves from the mouth of Aghāsura, who was death personified, Lord Kṛṣṇa, the Supreme Personality of Godhead, brought them all to the bank of the river and spoke the following words.
TEXT 5
aho 'tiramyaṁ pulinaṁ vayasyāḥ
sva-keli-sampan mṛdulāccha-bālukam
sphuṭat-saro-gandha-hṛtāli-patrika-
dhvani-pratidhvāna-lasad-drumākulam
SYNONYMS
aho-oh; ati-ramyam-very, very beautiful; pulinam-the bank of the river; vayasyāḥ-My dear friends; sva-keli-sampat-full with all paraphernalia for pastimes of play; mṛdula-accha-bālukam-the very soft and clean sandy bank; sphuṭat-in full bloom; saraḥ-gandha-by the aroma of the lotus flower; hṛta-attracted; ali-of the bumblebees; patrika-and of the birds; dhvani-pratidhvāna-the sounds of their chirping and moving and the echoes of these sounds; lasat-moving all over; druma-ākulam-full of nice trees.
My dear friends, just see how this riverbank is extremely beautiful because of its pleasing atmosphere. And just see how the blooming lotuses are attracting bees and birds by their aroma. The humming and chirping of the bees and birds is echoing throughout the beautiful trees in the forest. Also, here the sands are clean and soft. Therefore, this must be considered the best place for our sporting and pastimes.
The description of Vṛndāvana forest as given herewith was spoken by Kṛṣṇa five thousand years ago, and the same condition prevailed during the time of the Vaiṣṇava ācāryas three or four hundred years ago. Kūjat-kokila-haṁsa-sārasa-gaṇākīrṇe mayūrākule. Vṛndāvana forest is always filled with the chirping and cooing of birds like cuckoos (kokila), ducks (haṁsa) and cranes (sārasa), and it is also full of peacocks (mayūrākule). The same sounds and atmosphere still prevail in the area where our Kṛṣṇa-Balarāma temple is situated. Everyone who visits this temple is pleased to hear the chirping of the birds as described here (kūjat-kokila-haṁsa-sārasa).
TEXT 6
atra bhoktavyam asmābhir
divārūḍhaṁ kṣudhārditāḥ
vatsāḥ samīpe 'paḥ pītvā
carantu śanakais tṛṇam
SYNONYMS
atra-here, on this spot; bhoktavyam-our lunch should be eaten; asmābhiḥ-by us; diva-ārūḍham-it is very late now; kṣudhā arditāḥ-we are fatigued with hunger; vatsāḥ-the calves; samīpe-nearby; apaḥ-water; pītvā-after drinking; carantu-let them eat; śanakaiḥ-slowly; tṛṇam-the grasses.
I think we should take our lunch here, since we are already hungry because the time is very late. Here the calves may drink water and go slowly here and there and eat the grass.
TEXT 7
tatheti pāyayitvārbhā
vatsān ārudhya śādvale
muktvā śikyāni bubhujuḥ
samaṁ bhagavatā mudā
SYNONYMS
tathā iti-as Kṛṣṇa proposed, the other cowherd boys agreed; pāyayitvā arbhāḥ-they allowed to drink water; vatsān-the calves; ārudhya-tying them to the trees, allowed them to eat; śādvale-in a place of green, tender grasses; muktvā-opening; śikyāni-their bags of eatables and other paraphernalia; bubhujuḥ-went and enjoyed; samam-equally; bhagavatā-with the Supreme Personality of Godhead; mudā-in transcendental pleasure.
Accepting Lord Kṛṣṇa's proposal, the cowherd boys allowed the calves to drink water from the river and then tied them to trees where there was green, tender grass. Then the boys opened their baskets of food and began eating with Kṛṣṇa in great transcendental pleasure.
TEXT 8
kṛṣṇasya viṣvak puru-rāji-maṇḍalair
abhyānanāḥ phulla-dṛśo vrajārbhakāḥ
sahopaviṣṭā vipine virejuś
chadā yathāmbhoruha-karṇikāyāḥ
SYNONYMS
kṛṣṇasya viṣvak-surrounding Kṛṣṇa; puru-rāji-maṇḍalaiḥ-by different encirclements of associates; abhyānanāḥ-everyone looking forward to the center, where Kṛṣṇa was sitting; phulla-dṛśaḥ-their faces looking very bright because of transcendental pleasure; vraja-arbhakāḥ-all the cowherd boys of Vrajabhūmi; saha-upaviṣṭāḥ-sitting with Kṛṣṇa; vipine-in the forest; virejuḥ-so nicely and beautifully made; chadāḥ-petals and leaves; yathā-just as; ambhoruha-of a lotus flower; karṇikāyāḥ-of the whorl.
Like the whorl of a lotus flower surrounded by its petals and leaves, Kṛṣṇa sat in the center, encircled by lines of His friends, who all looked very beautiful. Every one of them was trying to look forward toward Kṛṣṇa, thinking that Kṛṣṇa might look toward him. In this way they all enjoyed their lunch in the forest.
To a pure devotee, Kṛṣṇa is always visible, as stated in the Brahmā saṁhitā (santaḥ sadaiva hṛdayeṣu vilokayanti) and as indicated by Kṛṣṇa Himself in Bhagavad-gītā (sarvataḥ pāṇi-pādaṁ tat sarvato 'kṣi-śiro-mukham). If by accumulating pious activities (kṛta-puṇya-puñjāḥ) one is raised to the platform of pure devotional service, Kṛṣṇa is always visible in the core of one's heart. One who has attained such perfection is all-beautiful in transcendental bliss. The present Kṛṣṇa consciousness movement is an attempt to keep Kṛṣṇa in the center, for if this is done all activities will automatically become beautiful and blissful.
TEXT 9
kecit puṣpair dalaiḥ kecit
pallavair aṅkuraiḥ phalaiḥ
śigbhis tvagbhir dṛṣadbhiś ca
bubhujuḥ kṛta-bhājanāḥ
SYNONYMS
kecit-someone; puṣpaiḥ-by flowers; dalaiḥ-by nice leaves of flowers; kecit-someone; pallavaiḥ-on the surface of bunches of leaves; aṅkuraiḥ-on the sprouts of flowers; phalaiḥ-and some on fruits; śigbhiḥ-some actually in the basket or packet; tvagbhiḥ-by the bark of trees; dṛṣadbhiḥ-on rocks; ca-and; bubhujuḥ-enjoyed; kṛta-bhājanāḥ-as if they had made their plates for eating.
Among the cowherd boys, some placed their lunch on flowers, some on leaves, fruits, or bunches of leaves, some actually in their baskets, some on the bark of trees and some on rocks. This is what the children imagined to be their plates as they ate their lunch.
TEXT 10
sarve mitho darśayantaḥ
sva-sva-bhojya-ruciṁ pṛthak
hasanto hāsayantaś cā-
bhyavajahruḥ saheśvarāḥ
SYNONYMS
sarve-all the cowherd boys; mithaḥ-to one another; darśayantaḥ-showing; sva-sva-bhojya-rucim pṛthak-different varieties of foodstuffs brought from home, with their separate and different tastes; hasantaḥ-after tasting, they were all laughing; hāsayantaḥ ca-and making others laugh; abhyavajahruḥ-enjoyed lunch; saha-īśvarāḥ-along with Kṛṣṇa.
All the cowherd boys enjoyed their lunch with Kṛṣṇa, showing one another the different tastes of the different varieties of preparations they had brought from home. Tasting one another's preparations, they began to laugh and make one another laugh.
Sometimes one friend would say, "Kṛṣṇa, see how my food is relishable," and Kṛṣṇa would take some and laugh. Similarly, Balarāma, Sudāmā and other friends would taste one another's food and laugh. In this way, the friends very jubilantly began to eat their respective preparations brought from home.
TEXT 11
bibhrad veṇuṁ jaṭhara-paṭayoḥ śṛṅga-vetre ca kakṣe
vāme pāṇau masṛṇa-kavalaṁ tat-phalāny aṅgulīṣu
tiṣṭhan madhye sva-parisuhṛdo hāsayan narmabhiḥ svaiḥ
svarge loke miṣati bubhuje yajña-bhug bāla-keliḥ
SYNONYMS
bibhrat veṇum-keeping the flute; jaṭhara-paṭayoḥ-between the tight clothing and the abdomen; śṛṅga-vetre-both the horn bugle and the cow-driving stick; ca-also; kakṣe-on the waist; vāme-on the left-hand side; pāṇau-taking in hand; masṛṇa-kavalam-very nice food prepared with rice and first-class curd; tat-phalāni-suitable pieces of fruit like bael; aṅgulīṣu-between the fingers; tiṣṭhan-staying in this way; madhye-in the middle; sva-pari-suhṛdaḥ-His own personal associates; hāsayan-making them laugh; narmabhiḥ-with joking words; svaiḥ-His own; svarge loke miṣati-while the inhabitants of the heavenly planets, Svargaloka, were watching this wonderful scene; bubhuje-Kṛṣṇa enjoyed; yajña-bhuk bāla-keliḥ-although He accepts offerings in yajña, for the sake of childhood pastimes He was enjoying foodstuffs very jubilantly with His cowherd boyfriends.
Kṛṣṇa is yajña-bhuk-that is, He eats only offerings of yajña-but to exhibit His childhood pastimes, He now sat with His flute tucked between His waist and His tight cloth on His right side and with His horn bugle and cow-driving stick on His left. Holding in His hand a very nice preparation of yogurt and rice, with pieces of suitable fruit between His fingers, He sat like the whorl of a lotus flower, looking forward toward all His friends, personally joking with them and creating jubilant laughter among them as He ate. At that time, the denizens of heaven were watching, struck with wonder at how the Personality of Godhead, who eats only in yajña, was now eating with His friends in the forest.
When Kṛṣṇa was eating with His cowherd boyfriends, a certain bumblebee came there to take part in the eating. Thus Kṛṣṇa joked, "Why have you come to disturb My brāhmaṇa friend Madhumaṅgala? You want to kill a brāhmaṇa. This is not good." All the boys would laugh and enjoy, speaking such joking words while eating. Thus the inhabitants of the higher planets were astonished at how the Supreme Personality of Godhead, who eats only when yajña is offered, was now eating like an ordinary child with His friends in the forest.
TEXT 12
bhārataivaṁ vatsa-peṣu
bhuñjāneṣv acyutātmasu
vatsās tv antar-vane dūraṁ
viviśus tṛṇa-lobhitāḥ
SYNONYMS
bhārata-O Mahārāja Parīkṣit; evam-in this way (while they were enjoying their lunch); vatsa-peṣu-along with all the boys tending the calves; bhuñjāneṣu-engaged in taking their food; acyuta-ātmasu-all of them being very near and dear to Acyuta, Kṛṣṇa; vatsāḥ-the calves; tu-however; antaḥ-vane-within the deep forest; dūram-far away; viviśuḥ-entered; tṛṇa-lobhitāḥ-being allured by green grass.
O Mahārāja Parīkṣit, while the cowherd boys, who knew nothing within the core of their hearts but Kṛṣṇa, were thus engaged in eating their lunch in the forest, the calves went far away, deep into the forest, being allured by green grass.
TEXT 13
tān dṛṣṭvā bhaya-santrastān
ūce kṛṣṇo 'sya bhī-bhayam
mitrāṇy āśān mā viramate-
hāneṣye vatsakān aham
SYNONYMS
tān-that those calves were going away; dṛṣṭvā-seeing; bhaya-santrastān-to the cowherd boys, who were disturbed by fear that within the dense forest the calves would be attacked by some ferocious animals; ūce-Kṛṣṇa said; kṛṣṇaḥ asya bhī-bhayam-Kṛṣṇa, who is Himself the fearful element of all kinds of fear (when Kṛṣṇa is present, there is no fear); mitrāṇi-My dear friends; āśāt-from your enjoyment of eating; mā viramata-do not stop; iha-in this place, in this spot; āneṣye-I shall bring back; vatsakān-the calves; aham-I.
When Kṛṣṇa saw that His friends the cowherd boys were frightened, He, the fierce controller even of fear itself, said, just to mitigate their fear, "My dear friends, do not stop eating. I shall bring your calves back to this spot by personally going after them Myself."
In the presence of Kṛṣṇa's friendship, a devotee cannot have any fear. Kṛṣṇa is the supreme controller, the controller of even death, which is supposed to be the ultimate fear in this material world. Bhayaṁ dvitīyābhiniveśataḥ syāt (Bhāg. 11.2.37). This fear arises because of lack of Kṛṣṇa consciousness; otherwise there cannot be any fear. For one who has taken shelter of the lotus feet of Kṛṣṇa, this material world of fear becomes hardly dangerous at all.
bhavāmbudhir vatsa-padaṁ paraṁ padaṁ
padaṁ padaṁ yad vipadāṁ na teṣām
Bhavāmbudhiḥ, the material ocean of fear, becomes very easy to cross by the mercy of the supreme controller. This material world, in which there is fear and danger at every step (padaṁ padaṁ yad vipadām), is not meant for those who have taken shelter at Kṛṣṇa's lotus feet. Such persons are delivered from this fearful world.
samāśritā ye pada-pallava-plavaṁ
mahat-padaṁ puṇya-yaśo murāreḥ
bhavāmbudhir vatsa-padaṁ paraṁ padaṁ
padaṁ padaṁ yad vipadāṁ na teṣām
(Bhāg. 10.14.58)
Everyone, therefore, should take shelter of the Supreme Person, who is the source of fearlessness, and thus be secure.
TEXT 14
ity uktvādri-darī-kuñja-
gahvareṣv ātma-vatsakān
vicinvan bhagavān kṛṣṇaḥ
sapāṇi-kavalo yayau
SYNONYMS
iti uktvā-saying this ("Let Me bring your calves personally"); adri-darī-kuñja-gahvareṣu-everywhere in the mountains, the mountain caves, the bushes and narrow places; ātma-vatsakān-the calves belonging to His own personal friends; vicinvan-searching out; bhagavān-the Supreme Personality of Godhead; kṛṣṇaḥ-Lord Kṛṣṇa; sa-pāṇi-kavalaḥ-carrying His yogurt and rice in His hand; yayau-started out.
"Let Me go and search for the calves," Kṛṣṇa said. "Don't disturb your enjoyment." Then, carrying His yogurt and rice in His hand, the Supreme Personality of Godhead, Kṛṣṇa, immediately went out to search for the calves of His friends. To please His friends, He began searching in all the mountains, mountain caves, bushes and narrow passages.
The Vedas (Śvetāśvatara Upaniṣad 6.8) assert that the Supreme Personality of Godhead has nothing to do personally (na tasya kāryaṁ karaṇaṁ ca vidyate) because He is doing everything through His energies and potencies (parāsya śaktir vividhaiva śrūyate). Nonetheless, here we see that He took personal care to find the calves of His friends. This was Kṛṣṇa's causeless mercy. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: [Bg. 9.10] all the affairs of the entire world and the entire cosmic manifestation are working under His direction, through His different energies. Still, when there is a need to take care of His friends, He does this personally. Kṛṣṇa assured His friends, "Don't be afraid. I am going personally to search for your calves." This was Kṛṣṇa's causeless mercy.
TEXT 15
ambhojanma-janis tad-antara-gato māyārbhakasyeśitur
draṣṭuṁ mañju mahitvam anyad api tad-vatsān ito vatsapān
nītvānyatra kurūdvahāntaradadhāt khe 'vasthito yaḥ purā
dṛṣṭvāghāsura-mokṣaṇaṁ prabhavataḥ prāptaḥ paraṁ vismayam
SYNONYMS
ambhojanma-janiḥ-Lord Brahmā, who was born from a lotus flower; tat-antara-gataḥ-now became entangled with the affairs of Kṛṣṇa, who was enjoying luncheon pastimes with His cowherd boys; māyā-arbhakasya-of the boys made by Kṛṣṇa's māyā; īśituḥ-of the supreme controller; draṣṭum-just to see; mañju-very pleasing; mahitvam anyat api-other glories of the Lord also; tat-vatsān-their calves; itaḥ-than that place where they were; vatsa-pān-and the cowherd boys taking care of the calves; nītvā-bringing them; anyatra-to a different place; kurūdvaha-O Mahārāja Parīkṣit; antara-dadhāt-kept hidden and invisible for some time; khe avasthitaḥ yaḥ-this person Brahmā, who was situated in the higher planetary system in the sky; purā-formerly; dṛṣṭvā-was observing; aghāsura-mokṣaṇam-the wonderful killing and deliverance of Aghāsura from material tribulation; prabhavataḥ-of the all-potent Supreme Person; prāptaḥ param vismayam-had become extremely astonished.
O Mahārāja Parīkṣit, Brahmā, who resides in the higher planetary system in the sky, had observed the activities of the most powerful Kṛṣṇa in killing and delivering Aghāsura, and he was astonished. Now that same Brahmā wanted to show some of his own power and see the power of Kṛṣṇa, who was engaged in His childhood pastimes, playing as if with ordinary cowherd boys. Therefore, in Kṛṣṇa's absence, Brahmā took all the boys and calves to another place. Thus he became entangled, for in the very near future he would see how powerful Kṛṣṇa was.
When Aghāsura was being killed by Kṛṣṇa, who was accompanied by His associates, Brahmā was astonished, but when he saw that Kṛṣṇa was very much enjoying His pastimes of lunch, he was even more astonished and wanted to test whether Kṛṣṇa was actually there. Thus he became entangled in Kṛṣṇa's māyā. After all, Brahmā was born materially. As mentioned here, ambhojanma janiḥ: he was born of ambhoja, a lotus flower. It does not matter that he was born of a lotus and not of any man, animal or material father. A lotus is also material, and anyone born through the material energy must be subject to the four material deficiencies: bhrama (the tendency to commit mistakes), pramāda (the tendency to be illusioned), vipralipsā (the tendency to cheat) and karaṇāpāṭava (imperfect senses). Thus Brahmā also became entangled.
Brahmā, with his māyā, wanted to test whether Kṛṣṇa was actually present. These cowherd boys were but expansions of Kṛṣṇa's personal self (ānanda-cinmaya-rasa-pratibhāvitābhiḥ). Later Kṛṣṇa would show Brahmā how He expands Himself into everything as His personal pleasure, ānanda-cinmaya-rasa. Hlādinī śaktir asmāt: Kṛṣṇa has a transcendental potency called hlādinī śakti. He does not enjoy anything that is a product of the material energy. Brahmā, therefore, would see Lord Kṛṣṇa expand His energy.
Brahmā wanted to take away Kṛṣṇa's associates, but instead he took away some other boys and calves. Rāvaṇa wanted to take away Sītā, but that was impossible, and instead he took away a māyā Sītā. Similarly, Brahmā took away māyārbhakāḥ: boys manifested by Kṛṣṇa's māyā. Brahmā could show some extraordinary opulence to the māyārbhakāḥ; but he could not show any extraordinary potency to Kṛṣṇa's associates. That he would see in the very near future. Māyārbhakasya īśituḥ. This bewilderment, this māyā, was caused by the supreme controller, prabhavataḥ-the all-potent Supreme person, Kṛṣṇa-and we shall see the result. Anyone materially born is subject to bewilderment. This pastime is therefore called brahma-vimohana-līlā, the pastime of bewildering Brahmā. Mohitaṁ nābhijānāti mām ebhyaḥ param avyayam (Bg. 7.13). Materially born persons cannot fully understand Kṛṣṇa. Even the demigods cannot understand Him (muhyanti yat sūrayaḥ). Tene brahmā hṛdā ya ādi-kavaye (Bhāg. 1.1.1). Everyone, from Brahmā down to the small insect, must take lessons from Kṛṣṇa.
TEXT 16
tato vatsān adṛṣṭvaitya
puline 'pi ca vatsapān
ubhāv api vane kṛṣṇo
vicikāya samantataḥ
SYNONYMS
tataḥ-thereafter; vatsān-the calves; adṛṣṭvā-not seeing there within the forest; etya-after; puline api-to the bank of the Yamunā; ca-also; vatsapān-could not see the cowherd boys; ubhau api-both of them (the calves and the cowherd boys); vane-within the forest; kṛṣṇaḥ-Lord Kṛṣṇa; vicikāya-searched all over; samantataḥ-here and there.
Thereafter, when Kṛṣṇa was unable to find the calves, He returned to the bank of the river, but there He was also unable to see the cowherd boys. Thus He began to search for both the calves and the boys, as if He could not understand what had happened.
Kṛṣṇa could immediately understand that Brahmā had taken away both the calves and the boys, but as an innocent child He searched here and there so that Brahmā could not understand Kṛṣṇa's māyā. This was all a dramatic performance. A player knows everything, but still he plays on the stage in such a way that others do not understand him.
TEXT 17
kvāpy adṛṣṭvāntar-vipine
vatsān pālāṁś ca viśva-vit
sarvaṁ vidhi-kṛtaṁ kṛṣṇaḥ
sahasāvajagāma ha
SYNONYMS
kva api-anywhere; adṛṣṭvā-not seeing at all; antaḥ-vipine-within the forest; vatsān-the calves; pālān ca-and their caretakers, the cowherd boys; viśva-vit-Kṛṣṇa, who is aware of everything going on throughout the whole cosmic manifestation; sarvam-everything; vidhi-kṛtam-was executed by Brahmā; kṛṣṇaḥ-Lord Kṛṣṇa; sahasā-immediately; avajagāma ha-could understand.
When Kṛṣṇa was unable to find the calves and their caretakers, the cowherd boys, anywhere in the forest, He could suddenly understand that this was the work of Lord Brahmā.
Although Kṛṣṇa is viśva-vit, the knower of everything happening in the entire cosmic manifestation, as an innocent child He showed ignorance of Brahmā's actions, although He could immediately understand that these were the doings of Brahmā. This pastime is called brahma-vimohana, the bewilderment of Brahmā. Brahmā was already bewildered by Kṛṣṇa's activities as an innocent child, and now he would be further bewildered.
TEXT 18
tataḥ kṛṣṇo mudaṁ kartuṁ
tan-mātṝṇāṁ ca kasya ca
ubhayāyitam ātmānaṁ
cakre viśva-kṛd īśvaraḥ
SYNONYMS
tataḥ-thereafter; kṛṣṇaḥ-the Supreme Personality of Godhead; mudam-pleasure; kartum-to create; tat-mātṝṇām ca-of the mothers of the cowherd boys and calves; kasya ca-and (the pleasure) of Brahmā; ubhayāyitam-expansion, both as the calves and as the cowherd boys; ātmānam-Himself; cakre-did; viśva-kṛt īśvaraḥ-it was not difficult for Him, for He is the creator of the whole cosmic manifestation.
Thereafter, just to create pleasure both for Brahmā and for the mothers of the calves and cowherd boys, Kṛṣṇa, the creator of the entire cosmic manifestation, expanded Himself as calves and boys.
Although Brahmā was already entangled in bewilderment, he wanted to show his power to the cowherd boys; but after he took away the boys and their calves and returned to his abode, Kṛṣṇa created further astonishment for Brahmā, and for the mothers of the boys, by establishing the lunch pastimes in the forest again and replacing all the calves and boys, just as they had appeared before. According to the Vedas, ekaṁ bahu syām: the Personality of Godhead can become many, many millions upon millions of calves and cowherd boys, as He did to bewilder Brahmā more and more.
TEXT 19
yāvad vatsapa-vatsakālpaka-vapur yāvat karāṅghry-ādikaṁ
yāvad yaṣṭi-viṣāṇa-veṇu-dala-śig yāvad vibhūṣāmbaram
yāvac chīla-guṇābhidhākṛti-vayo yāvad vihārādikaṁ
sarvaṁ viṣṇumayaṁ giro 'ṅga-vad ajaḥ sarva-svarūpo babhau
SYNONYMS
yāvat vatsapa-exactly like the cowherd boys; vatsaka-alpaka-vapuḥ-and exactly like the tender bodies of the calves; yāvat kara-aṅghri-ādikam-exactly to the measurement of their particular varieties of legs and hands; yāvat yaṣṭi-viṣāṇa-veṇu-dala-śik-not only like their bodies but exactly like their bugles, flutes, sticks, lunch bags and so on; yāvat vibhūṣā-ambaram-exactly like their ornaments and dress in all their varied particulars; yāvat śīla-guṇa-abhidhā-ākṛti-vayaḥ-their exact character, habits, features, attributes and explicit bodily features; yāvat vihāra-ādikam-exactly according to their tastes or amusements; sarvam-everything in detail; viṣṇu-mayam-expansions of Vāsudeva, Viṣṇu; giraḥ aṅga-vat-voices exactly like theirs; ajaḥ-Kṛṣṇa; sarva-svarūpaḥ babhau-created everything in detail as Himself, without any change.
By His Vāsudeva feature, Kṛṣṇa simultaneously expanded Himself into the exact number of missing cowherd boys and calves, with their exact bodily features, their particular types of hands, legs and other limbs, their sticks, bugles and flutes, their lunch bags, their particular types of dress and ornaments placed in various ways, their names, ages and forms, and their special activities and characteristics. By expanding Himself in this way, beautiful Kṛṣṇa proved the statement samagra-jagad viṣṇumayam: "Lord Viṣṇu is all-pervading."
As stated in the Brahma-saṁhitā (5.33):
advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
Kṛṣṇa, paraṁ brahma, the Supreme Personality of Godhead, is ādyam, the beginning of everything; He is ādi-puruṣam, the ever-youthful original person. He can expand Himself in more forms than one can imagine, yet He does not fall down from His original form as Kṛṣṇa; therefore He is called Acyuta. This is the Supreme Personality of Godhead. Sarvaṁ viṣṇumayaṁ jagat. Sarvaṁ khalv idaṁ brahma. Kṛṣṇa thus proved that He is everything, that He can become everything, but that still He is personally different from everything (mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ). This is Kṛṣṇa, who is understood by acintya-bhedābheda-tattva philosophy. pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate: Kṛṣṇa is always complete, and although He can create millions of universes, all of them full in all opulences, He remains as opulent as ever, without any change (advaitam). This is explained by different Vaiṣṇava ācāryas through philosophies such as viśuddhādvaita, viśiṣṭādvaita and dvaitādvaita. Therefore one must learn about Kṛṣṇa from the ācāryas. Ācāryavān puruṣo veda: one who follows the path of the ācāryas knows things as they are. Such a person can know Kṛṣṇa as He is, at least to some extent, and as soon as one understands Kṛṣṇa (janma karma ca me divyam evaṁ yo vetti tattvataḥ [Bg. 4.9]), one is liberated from material bondage (tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna).
TEXT 20
svayam ātmātma-govatsān
prativāryātma-vatsapaiḥ
krīḍann ātma-vihāraiś ca
sarvātmā prāviśad vrajam
SYNONYMS
svayam ātmā-Kṛṣṇa, who is personally the Supreme Soul, the Supersoul; ātma-go-vatsān-now expanded into calves that were also He Himself; prativārya ātma-vatsapaiḥ-again He Himself was represented as the cowherd boys controlling and commanding the calves; krīḍan-thus Himself constituting everything in these transcendental pastimes; ātma-vihāraiḥ ca-enjoying Himself by Himself in different ways; sarva-ātmā-the Supersoul, Kṛṣṇa; prāviśat-entered; vrajam-Vrajabhūmi, the land of Mahārāja Nanda and Yaśodā.
Now expanding Himself so as to appear as all the calves and cowherd boys, all of them as they were, and at the same time appear as their leader, Kṛṣṇa entered Vrajabhūmi, the land of His father, Nanda Mahārāja, just as He usually did while enjoying their company.
Kṛṣṇa usually stayed in the forest and pasturing ground, taking care of the calves and cows with His associates the cowherd boys. Now that the original group had been taken away by Brahmā, Kṛṣṇa Himself assumed the forms of every member of the group, without anyone's knowledge, even the knowledge of Baladeva, and continued the usual program. He was ordering His friends to do this and that, and He was controlling the calves and going into the forest to search for them when they went astray, allured by new grass, but these calves and boys were He Himself. This was Kṛṣṇa's inconceivable potency. As explained by Śrīla Jīva Gosvāmī, rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmāt. Rādhā and Kṛṣṇa are the same. Kṛṣṇa, by expanding His pleasure potency, becomes Rādhārāṇī. The same pleasure potency (ānanda-cinmaya-rasa) was expanded by Kṛṣṇa when He Himself became all the calves and boys and enjoyed transcendental bliss in Vrajabhūmi. This was done by the yogamāyā potency and was inconceivable to persons under the potency of mahāmāyā.
TEXT 21
tat-tad-vatsān pṛthaṅ nītvā
tat-tad-goṣṭhe niveśya saḥ
tat-tad-ātmābhavad rājaṁs
tat-tat-sadma praviṣṭavān
SYNONYMS
tat-tat-vatsān-the calves, which belonged to different cows; pṛthak-separately; nītvā-bringing; tat-tat-goṣṭhe-to their respective cow sheds; niveśya-entering; saḥ-Kṛṣṇa; tat-tat-ātmā-as originally different individual souls; abhavat-He expanded Himself in that way; rājan-O King Parīkṣit; tat-tat-sadma-their respective houses; praviṣṭavān-entered (Kṛṣṇa thus entered everywhere).
O Mahārāja Parīkṣit, Kṛṣṇa, who had divided Himself as different calves and also as different cowherd boys, entered different cow sheds as the calves and then different homes as different boys.
Kṛṣṇa had many, many friends, of whom Śrīdāmā, Sudāmā and Subala were prominent. Thus Kṛṣṇa Himself became Śrīdāmā, Sudāmā and Subala and entered their respective houses with their respective calves.
TEXT 22
tan-mātaro veṇu-rava-tvarotthitā
utthāpya dorbhiḥ parirabhya nirbharam
sneha-snuta-stanya-payaḥ-sudhāsavaṁ
matvā paraṁ brahma sutān apāyayan
SYNONYMS
tat-mātaraḥ-the mothers of the respective cowherd boys; veṇu-rava-because of the sounds played on flutes and bugles by the cowherd boys; tvara-immediately; utthitāḥ-awakened from their respective household duties; utthāpya-immediately lifted their respective sons; dorbhiḥ-with their two arms; parirabhya-embracing; nirbharam-without feeling any weight; sneha-snuta-which was flowing because of intense love; stanya-payaḥ-their breast milk; sudhā-āsavam-tasting just like a nectarean beverage; matvā-accepting the milk like that; param-the Supreme; brahma-Kṛṣṇa; sutān apāyayan-began to feed their respective sons.
The mothers of the boys, upon hearing the sounds of the flutes and bugles being played by their sons, immediately rose from their household tasks, lifted their boys onto their laps, embraced them with both arms and began to feed them with their breast milk, which flowed forth because of extreme love specifically for Kṛṣṇa. Actually Kṛṣṇa is everything, but at that time, expressing extreme love and affection, they took special pleasure in feeding Kṛṣṇa, the Parabrahman, and Kṛṣṇa drank the milk from His respective mothers as if it were a nectarean beverage.
Although all the elderly gopīs knew that Kṛṣṇa was the son of mother Yaśodā, they still desired, "If Kṛṣṇa had become my son, I would also have taken care of Him like mother Yaśodā. "This was their inner ambition. Now, in order to please them, Kṛṣṇa personally took the role of their sons and fulfilled their desire. They enhanced their special love for Kṛṣṇa by embracing Him and feeding Him, and Kṛṣṇa tasted their breast milk to be just like a nectarean beverage. While thus bewildering Brahmā, He enjoyed the special transcendental pleasure created by yogamāyā between all the other mothers and Himself.
TEXT 23
tato nṛponmardana-majja-lepanā-
laṅkāra-rakṣā-tilakāśanādibhiḥ
saṁlālitaḥ svācaritaiḥ praharṣayan
sāyaṁ gato yāma-yamena mādhavaḥ
SYNONYMS
tataḥ-thereafter; nṛpa-O King (Mahārāja Parīkṣit); unmardana-by massaging them with oil; majja-by bathing; lepana-by smearing the body with oil and sandalwood pulp; alaṅkāra-by decorating with ornaments; rakṣā-by chanting protective mantras; tilaka-by decorating the body with tilaka marks in twelve places; aśana-ādibhiḥ-and by feeding them sumptuously; saṁlālitaḥ-in this way cared for by the mothers; sva-ācaritaiḥ-by their characteristic behavior; praharṣa-yan-making the mothers very much pleased; sāyam-evening; gataḥ-arrived; yāma-yamena-as the time of each activity passed; mādhavaḥ-Lord Kṛṣṇa.
Thereafter, O Mahārāja Parīkṣit, as required according to the scheduled round of His pastimes, Kṛṣṇa returned in the evening, entered the house of each of the cowherd boys, and engaged exactly like the former boys, thus enlivening their mothers with transcendental pleasure. The mothers took care of the boys by massaging them with oil, bathing them, smearing their bodies with sandalwood pulp, decorating them with ornaments, chanting protective mantras, decorating their bodies with tilaka and giving them food. In this way, the mothers served Kṛṣṇa personally.
TEXT 24
gāvas tato goṣṭham upetya satvaraṁ
huṅkāra-ghoṣaiḥ parihūta-saṅgatān
svakān svakān vatsatarān apāyayan
muhur lihantyaḥ sravad audhasaṁ payaḥ
SYNONYMS
gāvaḥ-the calves; tataḥ-thereafter; goṣṭham-to the cow sheds; upetya-reaching; satvaram-very soon; huṅkāra-ghoṣaiḥ-by making jubilant mooing sounds; parihūta-saṅgatān-to call the cows; svakān svakān-following their respective mothers; vatsatarān-the respective calves; apāyayan-feeding them; muhuḥ-again and again; lihantyaḥ-licking the calves; sravat audhasam payaḥ-abundant milk flowing from their milk bags.
Thereafter, all the cows entered their different sheds and began mooing loudly, calling for their respective calves. When the calves arrived, the mothers began licking the calves' bodies again and again and profusely feeding them with the milk flowing from their milk bags.
All the dealings between the calves and their respective mothers taking care of them were enacted by Kṛṣṇa Himself.
TEXT 25
go-gopīnāṁ mātṛtāsminn
āsīt snehardhikāṁ vinā
purovad āsv api hares
tokatā māyayā vinā
SYNONYMS
go-gopīnām-for both the cows and the gopīs, the elderly cowherd women; mātṛtā-motherly affection; asmin-unto Kṛṣṇa; āsīt-there ordinarily was; sneha-of affection; ṛdhikām-any increase; vinā-without; puraḥ-vat-like before; āsu-there was among the cows and gopīs; api-although; hareḥ-of Kṛṣṇa; tokatā-Kṛṣṇa is my son; māyayā vinā-without māyā.
Previously, from the very beginning, the gopīs had motherly affection for Kṛṣṇa. Indeed, their affection for Kṛṣṇa exceeded even their affection for their own sons. In displaying their affection, they had thus distinguished between Kṛṣṇa and their sons, but now that distinction disappeared.
The distinction between one's own son and another's son is not unnatural. Many elderly women have motherly affection for the sons of others. They observe distinctions, however, between those other sons and their own. But now the elderly gopīs could not distinguish between their own sons and Kṛṣṇa, for since their own sons had been taken by Brahmā, Kṛṣṇa had expanded as their sons. Therefore, their extra affection for their sons, who were now Kṛṣṇa Himself, was due to bewilderment resembling that of Brahmā. Previously, the mothers of Śrīdāmā, Sudāmā, Subala and Kṛṣṇa's other friends did not have the same affection for one another's sons, but now the gopīs treated all the boys as their own. Śukadeva Gosvāmī, therefore, wanted to explain this increment of affection in terms of Kṛṣṇa's bewilderment of Brahmā, the gopīs, the cows and everyone else.
TEXT 26
vrajaukasāṁ sva-tokeṣu
sneha-vally ābdam anvaham
śanair niḥsīma vavṛdhe
yathā kṛṣṇe tv apūrvavat
SYNONYMS
vraja-okasām-of all the inhabitants of Vraja, Vṛndāvana; sva-tokeṣu-for their own sons; sneha-vallī-the creeper of affection; ā-abdam-for one year; anu-aham-every day; śanaiḥ-gradually; niḥsīma-without limit; vavṛdhe-increased; yathā kṛṣṇe-exactly accepting Kṛṣṇa as their son; tu-indeed; apūrva-vat-as it had not been previously.
Although the inhabitants of Vrajabhūmi, the cowherd men and cowherd women, previously had more affection for Kṛṣṇa than for their own children, now, for one year, their affection for their own sons continuously increased, for Kṛṣṇa had now become their sons. There was no limit to the increment of their affection for their sons, who were now Kṛṣṇa. Every day they found new inspiration for loving their children as much as they loved Kṛṣṇa.
TEXT 27
ittham ātmātmanātmānaṁ
vatsa-pāla-miṣeṇa saḥ
pālayan vatsapo varṣaṁ
cikrīḍe vana-goṣṭhayoḥ
SYNONYMS
ittham-in this way; ātmā-the Supreme Soul, Kṛṣṇa; ātmanā-by Himself; ātmānam-Himself again; vatsa-pāla-miṣeṇa-with the forms of cowherd boys and calves; saḥ-Kṛṣṇa Himself; pālayan-maintaining; vatsa-paḥ-tending the calves; varṣam-continuously for one year; cikrīḍe-enjoyed the pastimes; vana-goṣṭhayoḥ-both in Vṛndāvana and in the forest.
In this way, Lord Śrī Kṛṣṇa, having Himself become the cowherd boys and groups of calves, maintained Himself by Himself. Thus He continued His pastimes, both in Vṛndāvana and in the forest, for one year.
Everything was Kṛṣṇa. The calves, the cowherd boys and their maintainer Himself were all Kṛṣṇa. In other words, Kṛṣṇa expanded Himself in varieties of calves and cowherd boys and continued His pastimes uninterrupted for one year. As stated in Bhagavad-gītā, Kṛṣṇa's expansion is situated in everyone's heart as the Supersoul. Similarly, instead of expanding Himself as the Supersoul, He expanded Himself as a portion of calves and cowherd boys for one continuous year.
TEXT 28
ekadā cārayan vatsān
sa-rāmo vanam āviśat
pañca-ṣāsu tri-yāmāsu
hāyanāpūraṇīṣv ajaḥ
SYNONYMS
ekadā-one day; cārayan vatsān-while taking care of all the calves; sa-rāmaḥ-along with Balarāma; vanam-within the forest; āviśat-entered; pañca-ṣāsu-five or six; tri-yāmāsu-nights; hāyana-a whole year; apūraṇīṣu-not being fulfilled (five or six days before the completion of one year); ajaḥ-Lord Śrī Kṛṣṇa.
One day, five or six nights before the completion of the year, Kṛṣṇa, tending the calves, entered the forest along with Balarāma.
Up to this time, even Balarāma was captivated by the bewilderment that covered Brahmā. Even Balarāma did not know that all the calves and cowherd boys were expansions of Kṛṣṇa or that He Himself was also an expansion of Kṛṣṇa. This was disclosed to Balarāma just five or six days before the completion of the year.
TEXT 29
tato vidūrāc carato
gāvo vatsān upavrajam
govardhanādri-śirasi
carantyo dadṛśus tṛṇam
SYNONYMS
tataḥ-thereafter; vidūrāt-from a not-distant place; carataḥ-while pasturing; gāvaḥ-all the cows; vatsān-and their respective calves; upavrajam-also pasturing near Vṛndāvana; govardhana-adri-śirasi-on the top of Govardhana Hill; carantyaḥ-while pasturing to find; dadṛśuḥ-saw; tṛṇam-tender grass nearby.
Thereafter, while pasturing atop Govardhana Hill, the cows looked down to find some green grass and saw their calves pasturing near Vṛndāvana, not very far away.
TEXT 30
dṛṣṭvātha tat-sneha-vaśo 'smṛtātmā
sa go-vrajo 'tyātmapa-durga-mārgaḥ
dvi-pāt kakud-grīva udāsya-puccho
'gād dhuṅkṛtair āsru-payā javena
SYNONYMS
dṛṣṭvā-when the cows saw their calves below; atha-thereafter; tat-sneha-vaśaḥ-because of increased love for the calves; asmṛta-ātmā-as if they had forgotten themselves; saḥ-that; go-vrajaḥ-herd of cows; ati-ātma-pa-durga-mārgaḥ-escaping their caretakers because of increased affection for the calves, although the way was very rough and hard; dvi-pāt-pairs of legs together; kakut-grīvaḥ-their humps moving with their necks; udāsya-pucchaḥ-raising their heads and tails; agāt-came; huṅkṛtaiḥ-lowing very loudly; āsru-payāḥ-with milk flowing from the nipples; javena-very forcibly.
When the cows saw their own calves from the top of Govardhana Hill, they forgot themselves and their caretakers because of increased affection, and although the path was very rough, they ran toward their calves with great anxiety, each running as if with one pair of legs. Their milk bags full and flowing with milk, their heads and tails raised, and their humps moving with their necks, they ran forcefully until they reached their calves to feed them.
Generally the calves and cows are pastured separately. The elderly men take care of the cows, and the small children see to the calves. This time, however, the cows immediately forgot their position as soon as they saw the calves below Govardhana Hill, and they ran with great force, their tails erect and their front and hind legs joined, until they reached their calves.
TEXT 31
sametya gāvo 'dho vatsān
vatsavatyo 'py apāyayan
gilantya iva cāṅgāni
lihantyaḥ svaudhasaṁ payaḥ
SYNONYMS
sametya-assembling; gāvaḥ-all the cows; adhaḥ-down at the foot of Govardhana Hill; vatsān-all their calves; vatsa-vatyaḥ-as if new calves had been born from them; api-even though new calves were present; apāyayan-fed them; gilantyaḥ-swallowing them; iva-as if; ca-also; aṅgāni-their bodies; lihantyaḥ-licking as they do when newborn calves are present; sva-odhasam payaḥ-their own milk flowing from the milk bags.
The cows had given birth to new calves, but while coming down from Govardhana Hill, the cows, because of increased affection for the older calves, allowed the older calves to drink milk from their milk bags and then began licking the calves' bodies in anxiety, as if wanting to swallow them.
TEXT 32
gopās tad-rodhanāyāsa-
maughya-lajjoru-manyunā
durgādhva-kṛcchrato 'bhyetya
go-vatsair dadṛśuḥ sutān
SYNONYMS
gopāḥ-the cowherd men; tat-rodhana-āyāsa-of their attempt to stop the cows from going to their calves; maughya-on account of the frustration; lajjā-being ashamed; uru-manyunā-and at the same time becoming very angry; durga-adhva-kṛcchrataḥ-although they passed the very rough way with great difficulty; abhyetya-after reaching there; go-vatsaiḥ-along with the calves; dadṛśuḥ-saw; sutān-their respective sons.
The cowherd men, having been unable to check the cows from going to their calves, felt simultaneously ashamed and angry. They crossed the rough road with great difficulty, but when they came down and saw their own sons, they were overwhelmed by great affection.
Everyone was increasing in affection for Kṛṣṇa. When the cowherd men coming down from the hill saw their own sons, who were no one else than Kṛṣṇa, their affection increased.
TEXT 33
tad-īkṣaṇotprema-rasāplutāśayā
jātānurāgā gata-manyavo 'rbhakān
uduhya dorbhiḥ parirabhya mūrdhani
ghrāṇair avāpuḥ paramāṁ mudaṁ te
SYNONYMS
tat-īkṣaṇa-utprema-rasa-āpluta-āśayāḥ-all the thoughts of the cowherd men merged in the mellow of paternal love, which was aroused by seeing their sons; jāta-anurāgāḥ-experiencing a great longing or attraction; gata-manyavaḥ-their anger disappeared; arbhakān-their young sons; uduhya-lifting; dorbhiḥ-with their arms; parirabhya-embracing; mūrdhani-on the head; ghrāṇaiḥ-by smelling; avāpuḥ-obtained; paramām-the highest; mudam-pleasure; te-those cowherd men.
At that time, all the thoughts of the cowherd men merged in the mellow of paternal love, which was aroused by the sight of their sons. Experiencing a great attraction, their anger completely disappearing, they lifted their sons, embraced them in their arms and enjoyed the highest pleasure by smelling their sons' heads.
After Brahmā stole the original cowherd boys and calves, Kṛṣṇa expanded Himself to become the boys and calves again. Therefore, because the boys were actually Kṛṣṇa's expansions, the cowherd men were especially attracted to them. At first the cowherd men, who were on top of the hill, were angry, but because of Kṛṣṇa the boys were extremely attractive, and therefore the cowherd men immediately came down from the hill with special affection.
TEXT 34
tataḥ pravayaso gopās
tokāśleṣa-sunirvṛtāḥ
kṛcchrāc chanair apagatās
tad-anusmṛty-udaśravaḥ
SYNONYMS
tataḥ-thereafter; pravayasaḥ-elderly; gopāḥ-cowherd men; toka-āśleṣa-sunirvṛtāḥ-became overjoyed by embracing their sons; kṛcchrāt-with difficulty; śanaiḥ-gradually; apagatāḥ-ceased from that embracing and returned to the forest; tat-anusmṛti-uda-śravaḥ-as they remembered their sons, tears began to roll down from their eyes.
Thereafter the elderly cowherd men, having obtained great feeling from embracing their sons, gradually and with great difficulty and reluctance ceased embracing them and returned to the forest. But as the men remembered their sons, tears began to roll down from their eyes.
In the beginning the cowherd men were angry that the cows were being attracted by the calves, but when the men came down from the hill, they themselves were attracted by their sons, and therefore the men embraced them. To embrace one's son and smell his head are symptoms of affection.
TEXT 35
vrajasya rāmaḥ premardher
vīkṣyautkaṇṭhyam anukṣaṇam
mukta-staneṣv apatyeṣv apy
ahetu-vid acintayat
SYNONYMS
vrajasya-of the herd of cows; rāmaḥ-Balarāma; prema-ṛdheḥ-because of an increase of affection; vīkṣya-after observing; aut-kaṇṭhyam-attachment; anu-kṣaṇam-constantly; mukta-staneṣu-who had grown up and were no longer drawing milk from their mothers; apatyeṣu-in regard to those calves; api-even; ahetu-vit-not understanding the reason; acintayat-began to consider as follows.
Because of an increase of affection, the cows had constant attachment even to those calves that were grown up and had stopped sucking milk from their mothers. When Baladeva saw this attachment, He was unable to understand the reason for it, and thus He began to consider as follows.
The cows had younger calves who had started sucking milk from their mothers, and some of the cows had newly given birth, but now, because of love, the cows enthusiastically showed their affection for the older calves, which had left off milking. These calves were grown up, but still the mothers wanted to feed them. Therefore Balarāma was a little surprised, and He wanted to inquire from Kṛṣṇa about the reason for their behavior. The mothers were actually more anxious to feed the older calves, although the new calves were present, because the older calves were expansions of Kṛṣṇa. These surprising events were taking place by the manipulation of yogamāyā. There are two māyās working under the direction of Kṛṣṇa-mahāmāyā, the energy of the material world, and yogamāyā, the energy of the spiritual world. These uncommon events were taking place because of the influence of yogamāyā. From the very day on which Brahmā stole the calves and boys, yogamāyā acted in such a way that the residents of Vṛndāvana, including even Lord Balarāma, could not understand how yogamāyā was working and causing such uncommon things to happen. But as yogamāyā gradually acted, Balarāma in particular was able to understand what was happening, and therefore He inquired from Kṛṣṇa.
TEXT 36
kim etad adbhutam iva
vāsudeve 'khilātmani
vrajasya sātmanas tokeṣv
apūrvaṁ prema vardhate
SYNONYMS
kim-what; etat-this; adbhutam-wonderful; iva-just as; vāsudeve-in Vāsudeva, Lord Śrī Kṛṣṇa; akhila-ātmani-the Supersoul of all living entities; vrajasya-of all the inhabitants of Vraja; sa-ātmanaḥ-along with Me; tokeṣu-in these boys; apūrvam-unprecedented; prema-affection; vardhate-is increasing.
What is this wonderful phenomenon? The affection of all the inhabitants of Vraja, including Me, toward these boys and calves is increasing as never before, just like our affection for Lord Kṛṣṇa, the Supersoul of all living entities.
This increase of affection was not māyā; rather, because Kṛṣṇa had expanded Himself as everything and because the whole life of everyone in Vṛndāvana was meant for Kṛṣṇa, the cows, because of affection for Kṛṣṇa, had more affection for the older calves than for the new calves, and the men increased in their affection for their sons. Balarāma was astonished to see all the residents of Vṛndāvana so affectionate toward their own children, exactly as they had been for Kṛṣṇa. Similarly, the cows had grown affectionate toward their calves-as much as toward Kṛṣṇa. Balarāma was surprised to see the acts of yogamāyā. Therefore He inquired from Kṛṣṇa, "What is happening here? What is this mystery?"
TEXT 37
keyaṁ vā kuta āyātā
daivī vā nāry utāsurī
prāyo māyāstu me bhartur
nānyā me 'pi vimohinī
SYNONYMS
kā-who; iyam-this; vā-or; kutaḥ-from where; āyātā-has come; daivī-whether demigod; vā-or; nārī-woman; uta-or; āsurī-demoness; prāyaḥ-in most cases; māyā-illusory energy; astu-she must be; me-My; bhartuḥ-of the master, Lord Kṛṣṇa; na-not; anyā-any other; me-My; api-certainly; vimohinī-bewilderer.
Who is this mystic power, and where has she come from? Is she a demigod or a demoness? She must be the illusory energy of My master, Lord Kṛṣṇa, for who else can bewilder Me?
Balarāma was surprised. This extraordinary show of affection, He thought, was something mystical, performed either by the demigods or some wonderful man. Otherwise, how could this wonderful change take place? "This māyā might be some rākṣasī-māyā," He thought, "but how can rākṣasī-māyā have any influence upon Me? This is not possible. Therefore it must be the māyā of Kṛṣṇa." He thus concluded that the mystical change must have been caused by Kṛṣṇa, whom Balarāma considered His worshipable personality of Godhead. He thought, "It was arranged by Kṛṣṇa, and even I could not check its mystic power." Thus Balarāma understood that all these boys and calves were only expansions of Kṛṣṇa.
TEXT 38
iti sañcintya dāśārho
vatsān sa-vayasān api
sarvān ācaṣṭa vaikuṇṭhaṁ
cakṣuṣā vayunena saḥ
SYNONYMS
iti sañcintya-thinking in this way; dāśārhaḥ-Baladeva; vatsān-the calves; sa-vayasān-along with His companions; api-also; sarvān-all; ācaṣṭa-saw; vaikuṇṭham-as Śrī Kṛṣṇa only; cakṣuṣā vayunena-with the eye of transcendental knowledge; saḥ-He (Baladeva).
Thinking in this way, Lord Balarāma was able to see, with the eye of transcendental knowledge, that all these calves and Kṛṣṇa's friends were expansions of the form of Śrī Kṛṣṇa.
Every individual is different. There are even differences between twin brothers. Yet when Kṛṣṇa expanded Himself as the boys and calves, each boy and each calf appeared in its own original feature, with the same individual way of acting, the same tendencies, the same color, the same dress, and so on, for Kṛṣṇa manifested Himself with all these differences. This was Kṛṣṇa's opulence.
TEXT 39
naite sureśā ṛṣayo na caite
tvam eva bhāsīśa bhid-āśraye 'pi
sarvaṁ pṛthak tvaṁ nigamāt kathaṁ vadety
uktena vṛttaṁ prabhuṇā balo 'vait
SYNONYMS
na-not; ete-these boys; sura-īśāḥ-the best of the demigods; ṛṣayaḥ-great sages; na-not; ca-and; ete-these calves; tvam-You (Kṛṣṇa); eva-alone; bhāsi-are manifesting; īśa-O supreme controller; bhit-āśraye-in the existence of varieties of difference; api-even; sarvam-everything; pṛthak-existing; tvam-You (Kṛṣṇa); nigamāt-briefly; katham-how; vada-please explain; iti-thus; uktena-having been requested (by Baladeva); vṛttam-the situation; prabhuṇā-(having been explained) by Lord Kṛṣṇa; balaḥ-Baladeva; avait-understood.
Lord Baladeva said, "O supreme controller! These boys are not great demigods, as I previously thought. Nor are these calves great sages like Nārada. Now I can see that You alone are manifesting Yourself in all varieties of difference. Although one, You are existing in the different forms of the calves and boys. Please briefly explain this to Me." Having thus been requested by Lord Baladeva, Kṛṣṇa explained the whole situation, and Baladeva understood it.
Inquiring from Kṛṣṇa about the actual situation, Lord Balarāma said, "My dear Kṛṣṇa, in the beginning I thought that all these cows, calves and cowherd boys were either great sages and saintly persons or demigods, but at the present it appears that they are actually Your expansions. They are all You; You Yourself are playing as the calves and cows and boys. What is the mystery of this situation? Where have those other calves and cows and boys gone? And why are You expanding Yourself as the cows, calves and boys? Will You kindly tell Me what is the cause?" At the request of Balarāma, Kṛṣṇa briefly explained the whole situation: how the calves and boys were stolen by Brahmā and how He was concealing the incident by expanding Himself so that people would not know that the original cows, calves and boys were missing. Balarāma understood, therefore, that this was not māyā but Kṛṣṇa's opulence. Kṛṣṇa has all opulences, and this was but another opulence of Kṛṣṇa.
"At first," Lord Balarāma said, "I thought that these boys and calves were a display of the power of great sages like Nārada, but now I see that all these boys and calves are You." After inquiring from Kṛṣṇa, Lord Balarāma understood that Kṛṣṇa Himself had become many. That the Lord can do this is stated in the Brahma-saṁhitā (5.33). Advaitam acyutam anādim ananta-rūpam: although He is one, He can expand Himself in so many forms. According to the Vedic version, ekaṁ bahu syām: He can expand Himself into many thousands and millions but still remain one. In that sense, everything is spiritual because everything is an expansion of Kṛṣṇa; that is, everything is an expansion either of Kṛṣṇa Himself or of His potency. Because the potency is nondifferent from the potent, the potency and the potent are one (śakti-śaktimatayor abhedaḥ). The Māyāvādīs, however, say, cid-acit-samanvayaḥ: spirit and matter are one. This is a wrong conception. Spirit (cit) is different from matter (acit), as explained by Kṛṣṇa Himself in Bhagavad-gītā (7.4–5):
bhūmir āpo 'nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā
apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat
"Earth, water, fire, air, ether, mind, intelligence and false ego-all together these eight comprise My separated material energies. But besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of all living entities who are struggling with material nature and are sustaining the universe." Spirit and matter cannot be made one, for actually they are superior and inferior energies, yet the Māyāvādīs, or Advaita-vādīs, try to make them one. This is wrong. Although spirit and matter ultimately come from the same one source, they cannot be made one. For example, there are many things that come from our bodies, but although they come from the same source, they cannot be made one. We should be careful to note that although the supreme source is one, the emanations from this source should be separately regarded as inferior and superior. The difference between the Māyāvāda and Vaiṣṇava philosophies is that the Vaiṣṇava philosophy recognizes this fact. Śrī Caitanya Mahāprabhu's philosophy, therefore, is called acintya-bhedābheda-simultaneous oneness and difference. For example, fire and heat cannot be separated, for where there is fire there is heat and where there is heat there is fire. Nonetheless, although we cannot touch fire, heat we can tolerate. Therefore, although they are one, they are different.
TEXT 40
tāvad etyātmabhūr ātma-
mānena truṭy-anehasā
purovad ābdaṁ krīḍantaṁ
dadṛśe sa-kalaṁ harim
SYNONYMS
tāvat-for so long; etya-after returning; ātma-bhūḥ-Lord Brahmā; ātma-mānena-by his (Brahmā's) own measurement; truṭi-anehasā-by a moment's time; puraḥ-vat-just as previously; ā-abdam-for one year (by human measurement of time); krīḍantam-playing; dadṛśe-he saw; sa-kalam-along with His expansions; harim-Lord Hari (Śrī Kṛṣṇa).
When Lord Brahmā returned after a moment of time had passed (according to his own measurement), he saw that although by human measurement a complete year had passed, Lord Kṛṣṇa, after all that time, was engaged just as before in playing with the boys and calves, who were His expansions.
Lord Brahmā had gone away for only a moment of his time, but when he returned, a year of human time had passed. On different planets, the calculation of time is different. To give an example, a man-made satellite may orbit the earth in an hour and twenty-five minutes and thus complete one full day, although a day ordinarily takes twenty-four hours for those living on earth. Therefore, what was but a moment for Brahmā was one year on earth. Kṛṣṇa continued to expand Himself in so many forms for one year, but by the arrangement of yogamāyā no one could understand this but Balarāma.
After one moment of Brahmā's calculation, Brahmā came back to see the fun caused by his stealing the boys and calves. But he was also afraid that he was playing with fire. Kṛṣṇa was his master, and he had played mischief for fun by taking away Kṛṣṇa's calves and boys. He was really anxious, so he did not stay away very long; he came back after a moment (of his calculation). When Brahmā returned, he saw that all the boys, calves and cows were playing with Kṛṣṇa in the same way as when he had come upon them; by Kṛṣṇa's display of yogamāyā, the same pastimes were going on without any change.
On the day when Lord Brahmā had first come, Baladeva could not go with Kṛṣṇa and the cowherd boys, for it was His birthday, and His mother had kept Him back for the proper ceremonial bath, called śāntika-snāna. Therefore Lord Baladeva was not taken by Brahmā at that time. Now, one year later, Brahmā returned, and because he returned on exactly the same day, Baladeva was again kept at home for His birthday. Therefore, although this verse mentions that Brahmā saw Kṛṣṇa and all the cowherd boys, Baladeva is not mentioned. It was five or six days earlier that Baladeva had inquired from Kṛṣṇa about the extraordinary affection of the cows and cowherd men, but now, when Brahmā returned, Brahmā saw all the calves and cowherd boys playing with Kṛṣṇa as expansions of Kṛṣṇa, but he did not see Baladeva. As in the previous year, Lord Baladeva did not go to the woods on the day Lord Brahmā appeared there.
TEXT 41
yāvanto gokule bālāḥ
sa-vatsāḥ sarva eva hi
māyāśaye śayānā me
nādyāpi punar utthitāḥ
SYNONYMS
yāvantaḥ-whatsoever, as many as; gokule-in Gokula; bālāḥ-boys; sa-vatsāḥ-along with their calves; sarve-all; eva-indeed; hi-because; māyā-āśaye-on the bed of māyā; śayānāḥ-are sleeping; me-my; na-not; adya-today; api-even; punaḥ-again; utthitāḥ-have risen.
Lord Brahmā thought: Whatever boys and calves there were in Gokula, I have kept them sleeping on the bed of my mystic potency, and to this very day they have not yet risen again.
For one year Lord Brahmā kept the calves and boys lying down in a cave by his mystic power. Therefore when Brahmā saw Lord Kṛṣṇa still playing with all the cows and calves, he began trying to reason about what was happening. "What is this?" he thought. "Maybe I took those calves and cowherd boys away but now they have been taken from that cave. Is this what has happened? Has Kṛṣṇa brought them back here?" Then, however, Lord Brahmā saw that the calves and boys he had taken were still in the same mystic māyā into which he had put them. Thus he concluded that the calves and cowherd boys now playing with Kṛṣṇa were different from the ones in the cave. He could understand that although the original calves and boys were still in the cave where he had put them, Kṛṣṇa had expanded Himself and so the present demonstration of calves and boys consisted of expansions of Kṛṣṇa. They had the same features, the same mentality and the same intentions, but they were all Kṛṣṇa.
TEXT 42
ita ete 'tra kutratyā
man-māyā-mohitetare
tāvanta eva tatrābdaṁ
krīḍanto viṣṇunā samam
SYNONYMS
itaḥ-for this reason; ete-these boys with their calves; atra-here; kutratyāḥ-where have they come from; mat-māyā-mohita-itare-different from those who were mystified by my illusory potency; tāvantaḥ-the same number of boys; eva-indeed; tatra-there; ā-abdam-for one year; krīḍantaḥ-are playing; viṣṇunā samam-along with Kṛṣṇa.
A similar number of boys and calves have been playing with Kṛṣṇa for one whole year, yet they are different from the ones illusioned by my mystic potency. Who are they? Where did they come from?
Although appearing like calves, cows and cowherd boys, these were all Viṣṇu. Actually they were viṣṇu-tattva, not jīva-tattva. Brahmā was surprised. "The original cowherd boys and cows," he thought, "are still where I put them last year. So who is it that is now keeping company with Kṛṣṇa exactly as before? Where have they come from?" Brahmā was surprised that his mystic power had been neglected. Without touching the original cows and cowherd boys kept by Brahmā, Kṛṣṇa had created another assembly of calves and boys, who were all expansions of viṣṇu-tattva. Thus Brahmā's mystic power was superseded.
TEXT 43
evam eteṣu bhedeṣu
ciraṁ dhyātvā sa ātma-bhūḥ
satyāḥ ke katare neti
jñātuṁ neṣṭe kathañcana
SYNONYMS
evam-in this way; eteṣu bhedeṣu-between these boys, who were existing separately; ciram-for a long time; dhyātvā-after thinking; saḥ-he; ātma-bhūḥ-Lord Brahmā; satyāḥ-real; ke-who; katare-who; na-are not; iti-thus; jñātum-to understand; na-not; iṣṭe-was able; kathañcana-in any way at all.
Thus Lord Brahmā, thinking and thinking for a long time, tried to distinguish between those two sets of boys, who were each separately existing. He tried to understand who was real and who was not real, but he couldn't understand at all.
Brahmā was puzzled. "The original boys and calves are still sleeping as I have kept them," he thought, "but another set is here playing with Kṛṣṇa. How has this happened?" Brahmā could not grasp what was happening. Which boys were real, and which were not real? Brahmā was unable to come to any definite conclusion. He pondered the matter for a long while. "How can there be two sets of calves and boys at the same time? Have the boys and calves here been created by Kṛṣṇa, or has Kṛṣṇa created the ones lying asleep? Or are both merely creations of Kṛṣṇa?" Brahmā thought about the subject in many different ways. "After I go to the cave and see that the boys and calves are still there, does Kṛṣṇa go take them away and put them here so that I come here and see them, and does Kṛṣṇa then take them from here and put them there?" Brahmā could not figure out how there could be two sets of calves and cowherd boys exactly alike. Although thinking and thinking, he could not understand at all.
TEXT 44
evaṁ sammohayan viṣṇuṁ
vimohaṁ viśva-mohanam
svayaiva māyayājo 'pi
svayam eva vimohitaḥ
SYNONYMS
evam-in this way; sammohayan-wanting to mystify; viṣṇum-the all-pervading Lord Kṛṣṇa; vimoham-who can never be mystified; viśva-mohanam-but who mystifies the entire universe; svayā-by his (Brahmā's) own; eva-indeed; māyayā-by mystic power; ajaḥ-Lord Brahmā; api-even; svayam-himself; eva-certainly; vimohitaḥ-was put into bewilderment, became mystified.
Thus because Lord Brahmā wanted to mystify the all-pervading Lord Kṛṣṇa, who can never be mystified, but who, on the contrary, mystifies the entire universe, he himself was put into bewilderment by his own mystic power.
Brahmā wanted to bewilder Kṛṣṇa, who bewilders the entire universe. The whole universe is under Kṛṣṇa's mystic power (mama māyā duratyayā), but Brahmā wanted to mystify Him. The result was that Brahmā himself was mystified, just as one who wants to kill another may himself be killed. In other words, Brahmā was defeated by his own attempt. In a similar position are the scientists and philosophers who want to overcome the mystic power of Kṛṣṇa. They challenge Kṛṣṇa, saying, "What is God? We can do this, and we can do that." But the more they challenge Kṛṣṇa in this way, the more they are implicated in suffering. The lesson here is that we should not try to overcome Kṛṣṇa. Rather, instead of endeavoring to surpass Him, we should surrender to Him (sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]).
Instead of defeating Kṛṣṇa, Brahmā himself was defeated, for he could not understand what Kṛṣṇa was doing. Since Brahmā, the chief person within this universe, was so bewildered, what is to be said of so-called scientists and philosophers? Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. We should give up all our tiny efforts to defy the arrangement of Kṛṣṇa. Instead, whatever arrangements He proposes, we should accept. This is always better, for this will make us happy. The more we try to defeat the arrangement of Kṛṣṇa, the more we become implicated in Kṛṣṇa's māyā (daivī hy eṣā guṇa-mayī mama māyā duratyayā). But one who has reached the point of surrendering to the instructions of Kṛṣṇa (mām eva ye prapadyante) is liberated, free from kṛṣṇa-māyā (māyām etāṁ taranti te [Bg. 7.14]). The power of Kṛṣṇa is just like a government that cannot be overcome. First of all there are laws, and then there is police power, and beyond that is military power. Therefore, what is the use of trying to overcome the power of the government? Similarly, what is the use of trying to challenge Kṛṣṇa?
From the next verse it is clear that Kṛṣṇa cannot be defeated by any kind of mystic power. If one gets even a little power of scientific knowledge, one tries to defy God, but actually no one is able to bewilder Kṛṣṇa. When Brahmā, the chief person within the universe, tried to bewilder Kṛṣṇa, he himself was bewildered and astonished. This is the position of the conditioned soul. Brahmā wanted to mystify Kṛṣṇa, but he himself was mystified.
The word viṣṇum is significant in this verse. Viṣṇu pervades the entire material world, whereas Brahmā merely occupies one subordinate post.
yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vila-jā jagadaṇḍa-nāthāḥ
(Brahma-saṁhitā 5.48)
The word nāthāḥ, which refers to Lord Brahmā, is plural because there are innumerable universes and innumerable Brahmās. Brahmā is but a tiny force. This was exhibited in Dvārakā when Kṛṣṇa called for Brahmā. One day when Brahmā came to see Kṛṣṇa at Dvārakā, the doorman, at Lord Kṛṣṇa's request, asked, "Which Brahmā are you?" Later, when Brahmā inquired from Kṛṣṇa whether this meant that there was more than one Brahmā, Kṛṣṇa smiled and at once called for many Brahmās from many universes. The four-headed Brahmā of this universe then saw innumerable other Brahmās coming to see Kṛṣṇa and offer their respects. Some of them had ten heads, some had twenty, some had a hundred and some had a million heads. Upon seeing this wonderful exhibition, the four-headed Brahmā became nervous and began to think of himself as no more than a mosquito in the midst of many elephants. Therefore, what can Brahmā do to bewilder Kṛṣṇa?
TEXT 45
tamyāṁ tamovan naihāraṁ
khadyotārcir ivāhani
mahatītara-māyaiśyaṁ
nihanty ātmani yuñjataḥ
SYNONYMS
tamyām-on a dark night; tamaḥ-vat-just as darkness; naihāram-produced by snow; khadyota-arciḥ-the light of a glowworm; iva-just as; ahani-in the daytime, in the sunlight; mahati-in a great personality; itara-māyā-inferior mystic potency; aiśyam-the ability; nihanti-destroys; ātmani-in his own self; yuñjataḥ-of the person who attempts to use.
As the darkness of snow on a dark night and the light of a glowworm in the light of day have no value, the mystic power of an inferior person who tries to use it against a person of great power is unable to accomplish anything; instead, the power of that inferior person is diminished.
When one wants to supersede a superior power, one's own inferior power becomes ludicrous. Just as a glowworm in the daytime and snow at night have no value, Brahmā's mystic power became worthless in the presence of Kṛṣṇa, for greater mystic power condemns inferior mystic power. On a dark night, the darkness produced by snow has no meaning. The glowworm appears very important at night, but in the daytime its glow has no value; whatever little value it has is lost. Similarly, Brahmā became insignificant in the presence of Kṛṣṇa's mystic power. Kṛṣṇa's māyā was not diminished in value, but Brahmā's māyā was condemned. Therefore, one should not try to exhibit one's insignificant opulence before a greater power.
TEXT 46
tāvat sarve vatsa-pālāḥ
paśyato 'jasya tat-kṣaṇāt
vyadṛśyanta ghana-śyāmāḥ
pīta-kauśeya-vāsasaḥ
SYNONYMS
tāvat-so long; sarve-all; vatsa-pālāḥ-both the calves and the boys tending them; paśyataḥ-while he was watching; ajasya-of Lord Brahmā; tat-kṣaṇāt-immediately; vyadṛśyanta-were seen; ghana-śyāmāḥ-as having a complexion resembling bluish rainclouds; pīta-kauśeya-vāsasaḥ-and dressed in yellow silk garments.
Then, while Lord Brahmā looked on, all the calves and the boys tending them immediately appeared to have complexions the color of bluish rainclouds and to be dressed in yellow silken garments.
While Brahmā was contemplating, all the calves and cowherd boys immediately transformed into viṣṇu-mūrtis, having bluish complexions and wearing yellow garments. Brahmā was contemplating his own power and the immense, unlimited power of Kṛṣṇa, but before he could come to a conclusion, he saw this immediate transformation.
TEXTS 47–48
catur-bhujāḥ śaṅkha-cakra-
gadā-rājīva-pāṇayaḥ
kirīṭinaḥ kuṇḍalino
hāriṇo vana-mālinaḥ
śrīvatsāṅgada-do-ratna-
kambu-kaṅkaṇa-pāṇayaḥ
nūpuraiḥ kaṭakair bhātāḥ
kaṭi-sūtrāṅgulīyakaiḥ
SYNONYMS
catuḥ-bhujāḥ-having four arms; śaṅkha-cakra-gadā-rājīva-pāṇa-yaḥ-holding conchshell, disc, club and lotus flower in Their hands; kirīṭinaḥ-bearing helmets on Their heads; kuṇḍalinaḥ-wearing earrings; hāriṇaḥ-wearing pearl necklaces; vana-mālinaḥ-wearing garlands of forest flowers; śrīvatsa-aṅgada-do-ratna-kambu-kaṅkaṇa-pāṇayaḥ-bearing the emblem of the goddess of fortune on Their chests, armlets on Their arms, the Kaustubha gem on Their necks, which were marked with three lines like a conchshell, and bracelets on Their hands; nūpuraiḥ-with ornaments on the feet; kaṭakaiḥ-with bangles on Their ankles; bhātāḥ-appeared beautiful; kaṭi-sūtra-aṅgulī-yakaiḥ-with sacred belts around the waist and with rings on the fingers.
All those personalities had four arms, holding conchshell, disc, mace and lotus flower in Their hands. They wore helmets on Their heads, earrings on Their ears and garlands of forest flowers around Their necks. On the upper portion of the right side of Their chests was the emblem of the goddess of fortune. Furthermore, They wore armlets on Their arms, the Kaustubha gem around Their necks, which were marked with three lines like a conchshell, and bracelets on Their wrists. With bangles on Their ankles, ornaments on Their feet, and sacred belts around Their waists, They all appeared very beautiful.
All the Viṣṇu forms had four arms, with conchshell and other articles, but these characteristics are also possessed by those who have attained sārūpya-mukti in Vaikuṇṭha and who consequently have forms exactly like the form of the Lord. However, these Viṣṇu forms appearing before Lord Brahmā also possessed the mark of Śrīvatsa and the Kaustubha gem, which are special characteristics possessed only by the Supreme Lord Himself. This proves that all these boys and calves were in fact directly expansions of Viṣṇu, the Personality of Godhead, not merely His associates of Vaikuṇṭha. Viṣṇu Himself is included within Kṛṣṇa. All the opulences of Viṣṇu are already present in Kṛṣṇa, and consequently for Kṛṣṇa to demonstrate so many Viṣṇu forms was actually not very astonishing.
The Śrīvatsa mark is described by the Vaiṣṇava-toṣaṇī as being a curl of fine yellow hair on the upper portion of the right side of Lord Viṣṇu's chest. This mark is not for ordinary devotees. It is a special mark of Viṣṇu or Kṛṣṇa.
TEXT 49
āṅghri-mastakam āpūrṇās
tulasī-nava-dāmabhiḥ
komalaiḥ sarva-gātreṣu
bhūri-puṇyavad-arpitaiḥ
SYNONYMS
ā-aṅghri-mastakam-from the feet up to the top of the head; āpūrṇāḥ-fully decorated; tulasī-nava-dāmabhiḥ-with garlands of fresh tulasī leaves; komalaiḥ-tender, soft; sarva-gātreṣu-on all the limbs of the body; bhūri-puṇyavat-arpitaiḥ-which were offered by devotees engaged in the greatest pious activity, worshiping the Supreme Lord by hearing, chanting and so on.
Every part of Their bodies, from Their feet to the top of Their heads, was fully decorated with fresh, tender garlands of tulasī leaves offered by devotees engaged in worshiping the Lord by the greatest pious activities, namely hearing and chanting.
The word bhūri-puṇyavad-arpitaiḥ is significant in this verse. These forms of Viṣṇu were worshiped by those who had performed pious activities (sukṛtibhiḥ) for many births and who were constantly engaged in devotional service (śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]). Bhakti, devotional service, is the engagement of those who have performed highly developed pious activities. The accumulation of pious activities has already been mentioned elsewhere in the Śrīmad-Bhāgavatam (10.12.11), where Śukadeva Gosvāmī says,
itthaṁ satāṁ brahma-sukhānubhūtyā
dāsyaṁ gatānāṁ para-daivatena
māyāśritānāṁ nara-dārakeṇa
sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ
"Those who are engaged in self-realization, appreciating the Brahman effulgence of the Lord, and those engaged in devotional service, accepting the Supreme Personality of Godhead as master, as well as those who are under the clutches of māyā, thinking the Lord an ordinary person, cannot understand that certain exalted personalities-after accumulating volumes of pious activities-are now playing with the Lord in friendship as cowherd boys."
In our Kṛṣṇa-Balarāma Temple in Vṛndāvana, there is a tamāla tree that covers an entire corner of the courtyard. Before there was a temple the tree was lying neglected, but now it has developed very luxuriantly, covering the whole corner of the courtyard. This is a sign of bhūri-puṇya.
TEXT 50
candrikā-viśada-smeraiḥ
sāruṇāpāṅga-vīkṣitaiḥ
svakārthānām iva rajaḥ-
sattvābhyāṁ sraṣṭṛ-pālakāḥ
SYNONYMS
candrikā-viśada-smeraiḥ-by pure smiling like the full, increasing moonlight; sa-aruṇa-apāṅga-vīkṣitaiḥ-by the clear glances of Their reddish eyes; svaka-arthānām-of the desires of His own devotees; iva-just as; rajaḥ-sattvābhyām-by the modes of passion and goodness; sraṣṭṛ-pālakāḥ-were creators and protectors.
Those Viṣṇu forms, by Their pure smiling, which resembled the increasing light of the moon, and by the sidelong glances of Their reddish eyes, created and protected the desires of Their own devotees, as if by the modes of passion and goodness.
Those Viṣṇu forms blessed the devotees with Their clear glances and smiles, which resembled the increasingly full light of the moon (śreyaḥ-kairava-candrikā-vitaraṇam). As maintainers, They glanced upon Their devotees, embracing them and protecting them by smiling. Their smiles resembled the mode of goodness, protecting all the desires of the devotees, and the glancing of Their eyes resembled the mode of passion. Actually, in this verse the word rajaḥ means not "passion" but "affection." In the material world, rajo-guṇa is passion, but in the spiritual world it is affection. In the material world, affection is contaminated by rajo-guṇa and tamo-guṇa, but in the śuddha-sattva the affection that maintains the devotees is transcendental.
The word svakārthānām refers to great desires. As mentioned in this verse, the glance of Lord Viṣṇu creates the desires of the devotees. A pure devotee, however, has no desires. Therefore Sanātana Gosvāmī comments that because the desires of devotees whose attention is fixed on Kṛṣṇa have already been fulfilled, the Lord's sidelong glances create variegated desires in relation to Kṛṣṇa and devotional service. In the material world, desire is a product of rajo-guṇa and tamo-guṇa, hilt desire in the spiritual world gives rise to a variety of everlasting transcendental service. Thus the word svakārthānām refers to eagerness to serve Kṛṣṇa.
In Vṛndāvana there is a place where there was no temple, but a devotee desired, "Let there be a temple and sevā, devotional service." Therefore, what was once an empty corner has now become a place of pilgrimage. Such are the desires of a devotee.
TEXT 51
ātmādi-stamba-paryantair
mūrtimadbhiś carācaraiḥ
nṛtya-gītādy-anekārhaiḥ
pṛthak pṛthag upāsitāḥ
SYNONYMS
ātma-ādi-stamba-paryantaiḥ-from Lord Brahmā to the insignificant living entity; mūrti-madbhiḥ-assuming some form; cara-acaraiḥ-both the moving and the nonmoving; nṛtya-gīta-ādi-aneka-arhaiḥ-by many varied means of worship, such as dancing and singing; pṛthak pṛthak-differently; upāsitāḥ-who were being worshiped.
All beings, both moving and nonmoving, from the four-headed Lord Brahmā down to the most insignificant living entity, had taken forms and were differently worshiping those viṣṇu-mūrtis, according to their respective capacities, with various means of worship, such as dancing and singing.
Innumerable living entities are engaged in different types of worship of the Supreme, according to their abilities and karma, but everyone is engaged (jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa' [Cc. Madhya 20.108]); there is no one who is not serving. Therefore the mahā-bhāgavata, the topmost devotee, sees everyone as being engaged in the service of Kṛṣṇa; only himself does he see as not engaged. We have to elevate ourselves from a lower position to a higher position, and the topmost position is that of direct service in Vṛndāvana. But everyone is engaged in service. Denial of the service of the Lord is māyā.
ekale īśvara kṛṣṇa, āra saba bhṛtya
yāre yaiche nācāya, se taiche kare nṛtya
"Only Kṛṣṇa is the supreme master, and all others are His servants. As Kṛṣṇa desires, everyone dances according to His tune.' (Cc. Ādi 5.142)
There are two kinds of living entities-the moving and the nonmoving. Trees, for example, stand in one place, whereas ants move. Brahmā saw that all of them, down to the smallest creatures, had assumed different forms and were accordingly engaged in the service of Lord Viṣṇu.
One receives a form according to the way one worships the Lord. In the material world, the body one receives is guided by the demigods. This is sometimes referred to as the influence of the stars. As indicated in Bhagavad-gītā (3.27) by the words prakṛteḥ kriyamāṇāni, according to the laws of nature one is controlled by the demigods.
All living entities are serving Kṛṣṇa in different ways, but when they are Kṛṣṇa conscious, their service is fully manifest. As a flower in the bud gradually fructifies and yields its desired aroma and beauty, so when a living entity comes to the platform of Kṛṣṇa consciousness, the beauty of his real form comes into full blossom. That is the ultimate beauty and the ultimate fulfillment of desire.
TEXT 52
aṇimādyair mahimabhir
ajādyābhir vibhūtibhiḥ
catur-viṁśatibhis tattvaiḥ
parītā mahad-ādibhiḥ
SYNONYMS
aṇimā-ādyaiḥ-headed by aṇimā; mahimabhiḥ-by opulences; ajā-ādyābhiḥ-headed by Ajā; vibhūtibhiḥ-by potencies; catuḥ-viṁśatibhiḥ-twenty-four in number; tattvaiḥ-by elements for the creation of the material world; parītāḥ-(all the viṣṇu-mūrtis) were surrounded; mahat-ādibhiḥ-headed by the mahat-tattva.
All the viṣṇu-mūrtis were surrounded by the opulences, headed by aṇimā-siddhi; by the mystic potencies, headed by Ajā; and by the twenty-four elements for the creation of the material world, headed by the mahat-tattva.
In this verse the word mahimabhiḥ means aiśvarya, or opulence. The Supreme Personality of Godhead can do whatever He likes. That is His aiśvarya. No one can command Him, but He can command everyone. Sad-aiśvarya-pūrṇam. The Lord is full in six opulences. The yoga-siddhis, the perfections of yoga, such as the ability to become smaller than the smallest (aṇimā-siddhi) or bigger than the biggest (mahimā-siddhi), are present in Lord Viṣṇu. Sad-aiśvaryaiḥ pūrṇo ya iha bhagavān (Cc. Ādi 1.3). The word ajā means māyā, or mystic power. Everything mysterious is in full existence in Viṣṇu.
The twenty-four elements mentioned are the five working senses (pañca-karmendriya), the five senses for obtaining knowledge (pañca-jñānendriya), the five gross material elements (pañca-mahābhūta), the five sense objects (pañca-tanmātra), the mind (manas), the false ego (ahaṅkāra), the mahat-tattva, and material nature (prakṛti). All twenty-four of these elements are employed for the manifestation of this material world. The mahat-tattva is divided into different subtle categories, but originally it is called the mahat-tattva.
TEXT 53
kāla-svabhāva-saṁskāra-
kāma-karma-guṇādibhiḥ
sva-mahi-dhvasta-mahibhir
mūrtimadbhir upāsitāḥ
SYNONYMS
kāla-by the time factor; svabhāva-own nature; saṁskāra-reformation; kāma-desire; karma-fruitive action; guṇa-the three modes of material nature; ādibhiḥ-and by others; sva-mahi-dhvasta-mahibhiḥ-whose own independence was subordinate to the potency of the Lord; mūrti-madbhiḥ-possessing form; upāsitāḥ-were being worshiped.
Then Lord Brahmā saw that kāla (the time factor), svabhāva (one's own nature by association), saṁskāra (reformation), kāma (desire), karma (fruitive activity) and the guṇas (the three modes of material nature), their own independence being completely subordinate to the potency of the Lord, had all taken forms and were also worshiping those viṣṇu-mūrtis.
No one but Viṣṇu has any independence. If we develop consciousness of this fact, then we are in actual Kṛṣṇa consciousness. We should always remember that Kṛṣṇa is the only supreme master and that everyone else is His servant (ekale īśvara kṛṣṇa, āra saba bhṛtya). Be one even Nārāyaṇa or Lord Śiva, everyone is subordinate to Kṛṣṇa (śiva-viriñcinutam). Even Baladeva is subordinate to Kṛṣṇa. This is a fact.
ekale īśvara kṛṣṇa, āra saba bhṛtya
yāre yaiche nācāya, se taiche kare nṛtya
(Cc. Ādi 5.142)
One should understand that no one is independent, for everything is part and parcel of Kṛṣṇa and is acting and moving by the supreme desire of Kṛṣṇa. This understanding, this consciousness, is Kṛṣṇa consciousness.
yas tu nārāyaṇaṁ devaṁ
brahma-rudrādi-daivataiḥ
samatvenaiva vīkṣeta
sa pāṣaṇḍī bhaved dhruvam
"A person who considers demigods like Brahmā and Śiva to be on an equal level with Nārāyaṇa must certainly be considered an offender." No one can compare to Nārāyaṇa, or Kṛṣṇa. Kṛṣṇa is Nārāyaṇa, and Nārāyaṇa is also Kṛṣṇa, for Kṛṣṇa is the original Nārāyaṇa. Brahmā himself addressed Kṛṣṇa, nārāyaṇas tvaṁ na hi sarva-dehinām: "You are also Nārāyaṇa. Indeed, You are the original Nārāyaṇa." (Bhāg. 10.14.14)
Kāla, or the time factor, has many assistants, such as svabhāva, saṁskāra, kāma, karma and guṇa. Svabhāva, or one's own nature, is formed according to the association of the material qualities. Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni janmasu (Bg. 13.22). Sat and asat-svabhāva-one's higher or lower nature-is formed by association with the different qualities, namely sattva-guṇa, rajo-guṇa and tamo-guṇa. We should gradually come to the sattva-guṇa, so that we may avoid the two lower guṇas. This can be done if we regularly discuss Śrīmad-Bhāgavatam and hear about Kṛṣṇa's activities. Naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā (Bhāg. 1.2.18). All the activities of Kṛṣṇa described in Śrīmad-Bhāgavatam, beginning even with the pastimes concerning Pūtanā, are transcendental. Therefore, by hearing and discussing Śrīmad-Bhāgavatam, the rajo-guṇa and tamo-guṇa are subdued, so that only sattva-guṇa remains. Then rajo-guṇa and tamo-guṇa cannot do us any harm.
Varṇāśrama-dharma, therefore, is essential, for it can bring people to sattva-guṇa. Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye (Bhāg. 1.2.19). Tamo-guṇa and rajo-guṇa increase lust and greed, which implicate a living entity in such a way that he must exist in this material world in many, many forms. That is very dangerous. One should therefore be brought to sattva-guṇa by the establishment of varṇāśrama-dharma and should develop the brahminical qualifications of being very neat and clean, rising early in the morning and seeing maṅgala-ārātrika, and so on. In this way, one should stay in sattva-guṇa, and then one cannot be influenced by tamo-guṇa and rajo-guṇa.
tadā rajas-tamo-bhāvāḥ
kāma-lobhādayaś ca ye
ceta etair anāviddhaṁ
sthitaṁ sattve prasīdati
(Bhāg. 1.2.19)
The opportunity for this purification is the special feature of human life; in other lives, this is not possible. Such purification can be achieved very easily by rādhā-kṛṣṇa-bhajana, devotional service rendered to Rādhā and Kṛṣṇa, and therefore Narottama dāsa Ṭhākura sings, hari hari viphale janama goṅāinu, indicating that unless one worships Rādhā-Kṛṣṇa, one's human form of life is wasted. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ/ janayaty āśu vairāgyam (Bhāg. 1.2.7). By engagement in the service of Vāsudeva, one very quickly renounces material life. The members of the Kṛṣṇa consciousness movement, for example, being engaged in vāsudeva-bhakti, very quickly come to the stage of being nice Vaiṣṇavas, so much so that people are surprised that mlecchas and yavanas are able to come to this stage. This is possible by vāsudeva-bhakti. But if we do not come to the stage of sattva-guṇa in this human life, then, as Narottama dāsa Ṭhākura sings, hari hari viphale janama goṅāinu-there is no profit in gaining this human form of life.
Śrī Vīrarāghava Ācārya comments that each of the items mentioned in the first half of this verse is a cause for material entanglement. Kāla, or the time factor, agitates the modes of material nature, and svabhāva is the result of association with these modes. Therefore Narottama dāsa Ṭhākura says, bhakta-sane vāsa. If one associates with bhaktas, then one's svabhāva, or nature, will change. Our Kṛṣṇa consciousness movement is meant to give people good association so that this change may take place, and we actually see that by this method people all over the world are gradually becoming devotees.
As for saṁskāra, or reformation, this is possible by good association, for by good association one develops good habits, and habit becomes second nature. Therefore, bhakta-sane vāsa: let people have the chance to live with bhaktas. Then their habits will change. In the human form of life one has this chance, but as Narottama dāsa Ṭhākura sings, hari hari viphale janama goṅāinu: if one fails to take advantage of this opportunity, one's human life is wasted. We are therefore trying to save human society from degradation and actually elevate people to the higher nature.
As for kāma and karma-desires and activities-if one engages in devotional service, one develops a different nature than if one engages in activities of sense gratification, and of course the result is also different. According to the association of different natures, one receives a particular type of body. Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni janmasu (Bg. 13.22). Therefore we should always seek good association, the association of devotees. Then our life will be successful. A man is known by his company. If one has the chance to live in the good association of devotees, one is able to cultivate knowledge, and naturally one's character or nature will change for one's eternal benefit.
TEXT 54
satya-jñānānantānanda-
mātraika-rasa-mūrtayaḥ
aspṛṣṭa-bhūri-māhātmyā
api hy upaniṣad-dṛśām
SYNONYMS
satya-eternal; jñāna-having full knowledge; ananta-unlimited; ānanda-fully blissful; mātra-only; eka-rasa-always existing; mūrtayaḥ-forms; aspṛṣṭa-bhūri-māhātmyāḥ-whose great glory is not touched; api-even; hi-because; upaniṣat-dṛśām-by those jñānīs who are engaged in studying the Upaniṣads.
The viṣṇu-mūrtis all had eternal, unlimited forms, full of knowledge and bliss and existing beyond the influence of time. Their great glory was not even to be touched by the jñānīs engaged in studying the Upaniṣads.
Mere śāstra jñāna, or knowledge in the Vedas, does not help anyone understand the personality of Godhead. Only one who is favored or shown mercy by the Lord can understand Him. This is also explained in the Upaniṣads (Muṇḍaka Upaniṣad 3.2.3):
nāyam ātmā pravacanena labhyo
na medhasā na bahunā śrutena
yam evaiṣa vṛṇute tena labhyas
tasyaiṣa ātmā vivṛṇute tanuṁ svām
"The Supreme Lord is not obtained by expert explanations, by vast intelligence, or even by much hearing. He is obtained only by one whom He Himself chooses. To such a person, He manifests His own form."
One description given of Brahman is satyaṁ brahma, ānanda-rūpam: "Brahman is the Absolute Truth and complete ānanda, or bliss." The forms of Viṣṇu, the Supreme Brahman, were one, but They were manifested differently. The followers of the Upaniṣads, however, cannot understand the varieties manifested by Brahman. This proves that Brahman and Paramātmā can actually he understood only through devotion, as confirmed by the Lord Himself in Śrīmad-Bhāgavatam: bhaktyāham ekayā grāhyaḥ (Bhāg. 11.14.21). To establish that Brahman indeed has transcendental form, Śrīla Viśvanātha Cakravartī Ṭhākura gives various quotations from the śāstras. In the Śvetāśvatara Upaniṣad (3.8), the Supreme is described as āditya-varṇaṁ tamasaḥ parastāt, "He whose self-manifest form is luminous like the sun and transcendental to the darkness of ignorance." Ānanda-mātram ajaraṁ purāṇam ekaṁ santaṁ bahudhā dṛśyamānam: "The Supreme is blissful, with no tinge of unhappiness. Although He is the oldest, He never ages, and although one, He is experienced in different forms." Sarve nityāḥ śāśvatāś ca dehās tasya parātmanaḥ: "All the forms of that Supreme Person are eternal." (Mahā-varāha Purāṇa) The Supreme Person has a form, with hands and legs and other personal features, but His hands and legs are not material. Bhaktas know that the form of Kṛṣṇa, or Brahman, is not at all material. Rather, Brahman has a transcendental form, and when one is absorbed in it, being fully developed in bhakti, one can understand Him (premāñjana-cchurita-bhakti-vilocanena [Bs. 5.38]). The Māyāvādīs, however, cannot understand this transcendental form, for they think that it is material.
Transcendental forms of the Supreme Personality of Godhead in His person are so great that the impersonal followers of the Upaniṣads cannot reach the platform of knowledge to understand them. Particularly, the transcendental forms of the Lord are beyond the reach of the impersonalists, who can only understand, through the studies of the Upaniṣads, that the Absolute Truth is not matter and that the Absolute Truth is not materially restricted by limited potency.
Yet although Kṛṣṇa cannot be seen through the Upaniṣads, in some places it is said that Kṛṣṇa can in fact be known in this way. Aupaniṣadaṁ puruṣam: "He is known by the Upaniṣads." This means that when one is purified by Vedic knowledge, one is then allowed to enter into devotional understanding (mad-bhaktiṁ labhate parām [Bg. 18.54]).
tac chraddadhānā munayo
jñāna-vairagya-yuktayā
paśyanty ātmani cātmānaṁ
bhaktyā śruta-gṛhītayā
"The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedānta-śruti." (Bhāg. 1.2.12) The word śruta-gṛhītayā refers to Vedānta knowledge, not sentimentality. Śruta-gṛhīta is sound knowledge.
Lord Viṣṇu, Brahmā thus realized, is the reservoir of all truth, knowledge and bliss. He is the combination of these three transcendental features, and He is the object of worship for the followers of the Upaniṣads. Brahmā realized that all the different forms of cows, boys and calves transformed into Viṣṇu forms were not transformed by mysticism of the type that a yogī or demigod can display by specific powers invested in him. The cows, calves and boys transformed into viṣṇu-mūrtis, or Viṣṇu forms, were not displays of viṣṇu-māyā, or Viṣṇu energy, but were Viṣṇu Himself. The respective qualifications of Viṣṇu and viṣṇu-māyā are just like those of fire and heat. In heat there is the qualification of fire, namely warmth; and yet heat is not fire. The manifestation of the Viṣṇu forms of the boys, cows and calves was not like the heat, but rather like the fire-they were all actually Viṣṇu. Factually, the qualification of Viṣṇu is full truth, full knowledge and full bliss. Another example may be given with material objects, which may be reflected in many, many forms. For example, the sun is reflected in many waterpots, but the reflections of the sun in many pots are not actually the sun. There is no actual heat and light from the sun in the pot, although it appears as the sun. But each and every one of the forms Kṛṣṇa assumed was fully Viṣṇu.
We should discuss Śrīmad-Bhāgavatam daily as much as possible, and then everything will be clarified, for Bhāgavatam is the essence of all Vedic literature (nigama-kalpa-taror galitaṁ phalam [SB 1.1.3]). It was written by Vyāsadeva (mahā-muni-kṛte) when he was self-realized. Thus the more we read Śrīmad-Bhāgavatam, the more its knowledge becomes clear. Each and every verse is transcendental.
TEXT 55
evaṁ sakṛd dadarśājaḥ
para-brahmātmano 'khilān
yasya bhāsā sarvam idaṁ
vibhāti sa-carācaram
SYNONYMS
evam-thus; sakṛt-at one time; dadarśa-saw; ajaḥ-Lord Brahmā; para-brahma-of the Supreme Absolute Truth; ātmanaḥ-expansions; akhilān-all the calves and boys, etc.; yasya-of whom; bhāsā-by the manifestation; sarvam-all; idam-this; vibhāti-is manifested; sa-cara-acaram-whatever is moving and nonmoving.
Thus Lord Brahmā saw the Supreme Brahman, by whose energy this entire universe, with its moving and nonmoving living beings, is manifested. He also saw at the same time all the calves and boys as the Lord's expansions.
By this incident, Lord Brahmā was able to see how Kṛṣṇa maintains the entire universe in different ways. It is because Kṛṣṇa manifests everything that everything is visible.
TEXT 56
tato 'tikutukodvṛtya-
stimitaikādaśendriyaḥ
tad-dhāmnābhūd ajas tūṣṇīṁ
pūr-devy-antīva putrikā
SYNONYMS
tataḥ-then; atikutuka-udvṛtya-stimita-ekādaśa-indriyaḥ-whose eleven senses had all been jolted by great astonishment and then stunned by transcendental bliss; tad-dhāmnā-by the effulgence of those viṣṇu-mūrtis; abhūt-became; ajaḥ-Lord Brahmā; tūṣṇīm-silent; pūḥ-devī-anti-in the presence of a village deity (grāmya-devatā); iva-just as; putrikā-a clay doll made by a child.
Then, by the power of the effulgence of those viṣṇu-mūrtis, Lord Brahmā, his eleven senses jolted by astonishment and stunned by transcendental bliss, became silent, just like a child's clay doll in the presence of the village deity.
Brahmā was stunned because of transcendental bliss (muhyanti yat sūrayaḥ). In his astonishment, all his senses were stunned, and he was unable to say or do anything. Brahmā had considered himself absolute, thinking himself the only powerful deity, but now his pride was subdued, and he again became merely one of the demigods-an important demigod, of course, but a demigod nonetheless. Brahmā, therefore, cannot be compared to God-Kṛṣṇa, or Nārāyaṇa. It is forbidden to compare Nārāyaṇa even to demigods like Brahmā and Śiva, what to speak of others.
yas tu nārāyaṇaṁ devaṁ
brahma-rudrādi-daivataiḥ
samatvenaiva vīkṣeta
sa pāṣaṇḍī bhaved dhruvam
"One who considers demigods like Brahmā and Śiva to be on an equal level with Nārāyaṇa must certainly be considered an offender." We should not equate the demigods with Nārāyaṇa, for even Śaṅkarācārya has forbidden this (nārāyaṇaḥ paro'vyaktāt). Also, as mentioned in the Vedas, eko nārāyaṇa āsīn na brahmā neśānaḥ: "In the beginning of creation there was only the Supreme Personality, Nārāyaṇa, and there was no existence of Brahmā or Śiva." Therefore, one who at the end of his life remembers Nārāyaṇa attains the perfection of life (ante nārāyaṇa-smṛtiḥ).
TEXT 57
itīreśe 'tarkye nija-mahimani sva-pramitike
paratrājāto 'tan-nirasana-mukha-brahmaka-mitau
anīśe 'pi draṣṭuṁ kim idam iti vā muhyati sati
cacchādājo jñātvā sapadi paramo 'jā-javanikām
SYNONYMS
iti-thus; irā-īśe-Lord Brahmā, the lord of Sarasvatī (Irā); atarkye-beyond; nija-mahimani-whose own glory; sva-pramitike-self-manifest and blissful; paratra-beyond; ajātaḥ-the material energy (prakṛti); atat-irrelevant; nirasana-mukha-by the rejection of that which is irrelevant; brahmaka-by the crest jewels of the Vedas; mitau-in whom there is knowledge; anīśe-not being able; api-even; draṣṭum-to see; kim-what; idam-is this; iti-thus; vā-or; muhyati sati-being mystified; cacchāda-removed; ajaḥ-Lord Śrī Kṛṣṇa; jñātvā-after understanding; sapadi-at once; paramaḥ-the greatest of all; ajā-javanikām-the curtain of māyā.
The Supreme Brahman is beyond mental speculation, He is self-manifest, existing in His own bliss, and He is beyond the material energy. He is known by the crest jewels of the Vedas by refutation of irrelevant knowledge. Thus in relation to that Supreme Brahman, the Personality of Godhead, whose glory had been shown by the manifestation of all the four-armed forms of Viṣṇu, Lord Brahmā, the lord of Sarasvatī, was mystified. "What is this?" he thought, and then he was not even able to see. Lord Kṛṣṇa, understanding Brahmā's position, then at once removed the curtain of His yogamāyā.
Brahmā was completely mystified. He could not understand what he was seeing, and then he was not even able to see. Lord Kṛṣṇa, understanding Brahmā's position, then removed that yogamāyā covering. In this verse, Brahmā is referred to as ireśa. Irā means Sarasvatī, the goddess of learning, and Ireśa is her husband, Lord Brahmā. Brahmā, therefore, is most intelligent. But even Brahmā, the lord of Sarasvatī, was bewildered about Kṛṣṇa. Although he tried, he could not understand Lord Kṛṣṇa. In the beginning the boys, the calves and Kṛṣṇa Himself had been covered by yogamāyā, which later displayed the second set of calves and boys, who were Kṛṣṇa's expansions, and which then displayed so many four-armed forms. Now, seeing Brahmā's bewilderment, Lord Kṛṣṇa caused the disappearance of that yogamāyā. One may think that the māyā taken away by Lord Kṛṣṇa was mahāmāyā, but Śrīla Viśvanātha Cakravartī Ṭhākura comments that it was yogamāyā, the potency by which Kṛṣṇa is sometimes manifest and sometimes not manifest. The potency which covers the actual reality and displays something unreal is mahāmāyā, but the potency by which the Absolute Truth is sometimes manifest and sometimes not is yogamāyā. Therefore, in this verse the word ajā refers to yogamāyā.
Kṛṣṇa's energy-His māyā-śakti, or svarūpa-śakti-is one, but it is manifested in varieties. parāsya śaktir vividhaiva śrūyate (Śvetāśvatara Upaniṣad 6.8). The difference between Vaiṣṇavas and Māyāvādīs is that Māyāvādīs say that this māyā is one, whereas Vaiṣṇavas recognize its varieties. There is unity in variety. For example, in one tree, there are varieties of leaves, fruits and flowers. Varieties of energy are required for performing the varieties of activity within the creation. To give another example, in a machine all the parts may be iron, but the machine includes varied activities. Although the whole machine is iron, one part works in one way, and other parts work in other ways. One who does not know how the machine is working may say that it is all iron; nonetheless, in spite of its being iron, the machine has different elements, all working differently to accomplish the purpose for which the machine was made. One wheel runs this way, another wheel runs that way, functioning naturally in such a way that the work of the machine goes on. Consequently we give different names to the different parts of the machine, saying, "This is a wheel," "This is a screw," "This is a spindle," "This is the lubrication," and so on. Similarly, as explained in the Vedas,
parāsya śaktir vividhaiva śrūyate
svābhāvikī jñāna-bala-kriyā ca
Kṛṣṇa's power is variegated, and thus the same śakti, or potency, works in variegated ways. Vividhā means "varieties." There is unity in variety. Thus yogamāyā and mahāmāyā are among the varied individual parts of the same one potency, and all of these individual potencies work in their own varied ways. The saṁvit, sandhinī and āhlādinī potencies-Kṛṣṇa's potency for existence, His potency for knowledge and His potency for pleasure-are distinct from yogamāyā. Each is an individual potency. The āhlādinī potency is Rādhārāṇī. As Svarūpa Dāmodara Gosvāmī has explained, rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmāt (Cc. Ādi 1.5). The āhlādinī-śakti is manifested as Rādhārāṇī, but Kṛṣṇa and Rādhārāṇī are the same, although one is potent and the other is potency.
Brahmā was mystified about Kṛṣṇa's opulence (nija-mahimani) because this opulence was atarkya, or inconceivable. With one's limited senses, one cannot argue about that which is inconceivable. Therefore the inconceivable is called acintya, that which is beyond cintya, our thoughts and arguments. Acintya refers to that which we cannot contemplate but have to accept. Śrīla Jīva Gosvāmī has said that unless we accept acintya in the Supreme, we cannot accommodate the conception of God. This must be understood. Therefore we say that the words of śāstra should be taken as they are, without change, since they are beyond our arguments. Acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet: "That which is acintya cannot be ascertained by argument." People generally argue, but our process is not to argue but to accept the Vedic knowledge as it is. When Kṛṣṇa says, "This is superior, and this is inferior," we accept what He says. It is not that we argue, "Why is this superior and that inferior?" If one argues, for him the knowledge is lost.
This path of acceptance is called avaroha-panthā The word avaroha is related to the word avatāra, which means"that which descends." The materialist wants to understand everything by the āroha-panthā-by argument and reason-but transcendental matters cannot be understood in this way. Rather, one must follow the avaroha-panthā, the process of descending knowledge. Therefore one must accept the paramparā system. And the best paramparā is that which extends from Kṛṣṇa (evaṁ paramparā-prāptam). What Kṛṣṇa says, we should accept (imaṁ rājarṣayo viduḥ). This is called the avaroha-panthā.
Brahmā, however, adopted the āroha-panthā. He wanted to understand Kṛṣṇa's mystic power by his own limited, conceivable power, and therefore he himself was mystified. Everyone wants to take pleasure in his own knowledge, thinking, "I know something." But in the presence of Kṛṣṇa this conception cannot stand, for one cannot bring Kṛṣṇa within the limitations of prakṛti. One must submit. There is no alternative. Na tāṁs tarkeṇa yojayet. This submission marks the difference between Kṛṣṇa-ites and Māyāvādīs.
The phrase atan-nirasana refers to the discarding of that which is irrelevant. (Atat means "that which is not a fact.") Brahman is sometimes described as asthūlam anaṇv ahrasvam adīrgham, "that which is not large and not small, not short and not long." (Bṛhad-āraṇyaka Upaniṣad 5.8.8) Neti neti: "It is not this, it is not that." But what is it? In describing a pencil, one may say, "It is not this; it is not that," but this does not tell us what it is. This is called definition by negation. In Bhagavad-gītā, Kṛṣṇa also explains the soul by giving negative definitions. Na jāyate mriyate vā: "It is not born, nor does it die. You can hardly understand more than this." But what is it? It is eternal. Ajo nityaḥ śāśvato 'yaṁ purāṇo na hanyate hanyamāne śarīre: "It is unborn, eternal, ever-existing, undying and primeval. It is not slain when the body is slain." (Bg. 2.20) In the beginning the soul is difficult to understand, and therefore Kṛṣṇa has given negative definitions:
nainaṁ chindanti śastrāṇi
nainaṁ dahati pāvakaḥ
na cainaṁ kledayanty āpo
na śoṣayati mārutaḥ
"The soul can never be cut into pieces by any weapon, nor can it be burned by fire, nor moistened by water, nor withered by the wind." (Bg. 2.23) Kṛṣṇa says, "It is not burned by fire." Therefore, one has to imagine what it is that is not burned by fire. This is a negative definition.
TEXT 58
tato 'rvāk pratilabdhākṣaḥ
kaḥ paretavad utthitaḥ
kṛcchrād unmīlya vai dṛṣṭīr
ācaṣṭedaṁ sahātmanā
SYNONYMS
tataḥ-then; arvāk-externally; pratilabdha-akṣaḥ-having revived his consciousness; kaḥ-Lord Brahmā; pareta-vat-just like a dead man; utthitaḥ-stood up; kṛcchrāt-with great difficulty; unmīlya-opening up; vai-indeed; dṛṣṭīḥ-his eyes; ācaṣṭa-he saw; idam-this universe; saha-ātmanā-along with himself.
Lord Brahmā's external consciousness then revived, and he stood up, just like a dead man coming back to life. Opening his eyes with great difficulty, he saw the universe, along with himself.
We actually do not die. At death, we are merely kept inert for some time, just as during sleep. At night we sleep, and all our activities stop, but as soon as we arise, our memory immediately returns, and we think, "Oh, where am I? What do I have to do?" This is called suptotthita-nyāya. Suppose we die. "Die" means that we become inert for some time and then again begin our activities. This takes place life after life, according to our karma, or activities, and svabhāva, or nature by association. Now, in the human life, if we prepare ourselves by beginning the activity of our spiritual life, we return to our real life and attain perfection. Otherwise, according to karma, svabhāva, prakṛti and so on, our varieties of life and activity continue, and so also do our birth and death. As explained by Bhaktivinoda Ṭhākura, māyāra vaśe, yāccha bhese', khāccha hābuḍubu bhāi: "My dear brothers, why are you being washed away by the waves of māyā?" One should come to the spiritual platform, and then one's activities will be permanent. Kṛta-puṇya-puñjāḥ: this stage is attained after one accumulates the results of pious activities for many, many lives. Janma-koṭi-sukṛtair na labhyate (Cc. Madhya 8.70). The Kṛṣṇa consciousness movement wants to stop koṭi-janma, repeated birth and death. In one birth, one should rectify everything and come to permanent life. This is Kṛṣṇa consciousness.
TEXT 59
sapady evābhitaḥ paśyan
diśo 'paśyat puraḥ-sthitam
vṛndāvanaṁ janājīvya-
drumākīrṇaṁ samā-priyam
SYNONYMS
sapadi-immediately; eva-indeed; abhitaḥ-on all sides; paśyan-looking; diśaḥ-in the directions; apaśyat-Lord Brahmā saw; puraḥ-sthitam-situated in front of him; vṛndāvanam-Vṛndāvana; jana-ājīvya-druma-ākīrṇam-dense with trees, which were the means of living for the inhabitants; samā-priyam-and which was equally pleasing in all seasons.
Then, looking in all directions, Lord Brahmā immediately saw Vṛndāvana before him, filled with trees, which were the means of livelihood for the inhabitants and which were equally pleasing in all seasons.
Janājīvya-drumākīrṇam: trees and vegetables are essential, and they give happiness all year round, in all seasons. That is the arrangement in Vṛndāvana. It is not that in one season the trees are pleasing and in another season not pleasing; rather, they are equally pleasing throughout the seasonal changes. Trees and vegetables provide the real means of livelihood recommended for everyone. Sarva-kāma-dughā mahī (Bhāg. 1.10.4). Trees and vegetables, not industry, provide the real means of life.
TEXT 60
yatra naisarga-durvairāḥ
sahāsan nṛ-mṛgādayaḥ
mitrāṇīvājitāvāsa-
druta-ruṭ-tarṣakādikam
SYNONYMS
yatra-where; naisarga-by nature; durvairāḥ-living in enmity; saha āsan-live together; nṛ-human beings; mṛga-ādayaḥ-and animals; mitrāṇi-friends; iva-like; ajita-of Lord Śrī Kṛṣṇa; āvāsa-residence; druta-gone away; ruṭ-anger; tarṣaka-ādikam-thirst and so on.
Vṛndāvana is the transcendental abode of the Lord, where there is no hunger, anger or thirst. Though naturally inimical, both human beings and fierce animals live there together in transcendental friendship.
The word vana means "forest." We are afraid of the forest and do not wish to go there, but in Vṛndāvana the forest animals are as good as demigods, for they have no envy. Even in this material world, in the forest the animals live together, and when they go to drink water they do not attack anyone. Envy develops because of sense gratification, but in Vṛndāvana there is no sense gratification, for the only aim is Kṛṣṇa's satisfaction. Even in this material world, the animals in Vṛndāvana are not envious of the sādhus who live there. The sādhus keep cows and supply milk to the tigers, saying, "Come here and take a little milk." Thus envy and malice are unknown in Vṛndāvana. That is the difference between Vṛndāvana and the ordinary world. We are horrified to hear the name of vana, the forest, but in Vṛndāvana there is no such horror. Everyone there is happy by pleasing Kṛṣṇa. Kṛṣṇotkīrtana-gāna-nartana-parau. Whether a gosvāmī or a tiger or other ferocious animal, everyone's business is the same-to please Kṛṣṇa. Even the tigers are also devotees. This is the specific qualification of Vṛndāvana. In Vṛndāvana everyone is happy. The calf is happy, the cat is happy, the dog is happy, the man is happy-everyone. Everyone wants to serve Kṛṣṇa in a different capacity, and thus there is no envy. One may sometimes think that the monkeys in Vṛndāvana are envious, because they cause mischief and steal food, but in Vṛndāvana we find that the monkeys are allowed to take butter, which Kṛṣṇa Himself distributes. Kṛṣṇa personally demonstrates that everyone has the right to live. This is Vṛndāvana life. Why should I live and you die? No. That is material life. The inhabitants of Vṛndāvana think, "Whatever is given by Kṛṣṇa, let us divide it as prasāda and eat." This mentality cannot appear all of a sudden, but it will gradually develop with Kṛṣṇa consciousness; by sādhana, one can come to this platform.
In the material world one may collect funds all over the world in order to distribute food freely, yet those to whom the food is given may not even feel appreciative. The value of Kṛṣṇa consciousness, however, will gradually be very much appreciated. For instance, in an article about the temple of the Hare Kṛṣṇa movement in Durban, South Africa, the Durban Post reported, "All the devotees here are very active in the service of Lord Kṛṣṇa, and the results are obvious to see: happiness, good health, peace of mind, and the development of all good qualities." This is the nature of Vṛndāvana. Harāv abhaktasya kuto mahad-guṇāḥ: without Kṛṣṇa consciousness, happiness is impossible; one may struggle, but one cannot have happiness. We are therefore trying to give human society the opportunity for a life of happiness, good health, peace of mind and all good qualities through God consciousness.
TEXT 61
tatrodvahat paśupa-vaṁśa-śiśutva-nāṭyaṁ
brahmādvayaṁ param anantam agādha-bodham
vatsān sakhīn iva purā parito vicinvad
ekaṁ sa-pāṇi-kavalaṁ parameṣṭhy acaṣṭa
SYNONYMS
tatra-there (in Vṛndāvana); udvahat-assuming; paśupa-vaṁśa-śiśutva-nāṭyam-the play of being a child in a family of cowherd men (another of Kṛṣṇa's names is Gopāla, "He who maintains the cows"); brahma-the Absolute Truth; advayam-without a second; param-the Supreme; anantam-unlimited; agādha-bodham-possessing unlimited knowledge; vatsān-the calves; sakhīn-and His friends, the boys; iva purā-just as before; paritaḥ-everywhere; vicinvat-searching; ekam-alone, all by Himself; sa-pāṇi-kavalam-with a morsel of food in His hand; parameṣṭhī-Lord Brahmā; acaṣṭa-saw.
Then Lord Brahmā saw the Absolute Truth-who is one without a second, who possesses full knowledge and who is unlimited-assuming the role of a child in a family of cowherd men and standing all alone, just as before, with a morsel of food in His hand, searching everywhere for the calves and His cowherd friends.
The word agādha-bodham, meaning "full of unlimited knowledge," is significant in this verse. The Lord's knowledge is unlimited, and therefore one cannot touch where it ends, just as one cannot measure the ocean. What is the extent of our intelligence in comparison to the vast expanse of water in the ocean? On my passage to America, how insignificant the ship was, like a matchbox in the midst of the ocean. Kṛṣṇa's intelligence resembles the ocean, for one cannot imagine how vast it is. The best course, therefore, is to surrender to Kṛṣṇa. Don't try to measure Kṛṣṇa.
The word advayam, meaning "one without a second," is also significant. Because Brahmā was overcast by Kṛṣṇa's māyā, he was thinking himself the Supreme. In the material world, everyone thinks, "I am the best man in this world. I know everything." One thinks, "Why should I read Bhagavad-gītā? I know everything. I have my own interpretation." Brahmā, however, was able to understand that the Supreme Personality is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. Another of Kṛṣṇa's names, therefore, is parameśvara.
Now Brahmā saw Kṛṣṇa, the Supreme Personality of Godhead, appearing as a cowherd boy in Vṛndāvana, not demonstrating His opulence but standing just like an innocent boy with some food in His hand, loitering with His cowherd boyfriends, calves and cows. Brahmā did not see Kṛṣṇa as catur-bhuja, the opulent Nārāyaṇa; rather, he simply saw an innocent boy. Nonetheless, he could understand that although Kṛṣṇa was not demonstrating His power, He was the same Supreme person. people generally do not appreciate someone unless he shows something wonderful, but here, although Kṛṣṇa did not manifest anything wonderful, Brahmā could understand that the same wonderful person was present like an ordinary child, although He was the master of the whole creation. Thus Brahmā prayed, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi *: "You are the original person, the cause of everything. I bow down to You." This was his realization. Tam ahaṁ bhajāmi. This is what is wanted. Vedeṣu durlabham: one cannot reach Kṛṣṇa merely by Vedic knowledge. Adurlabham ātma-bhaktau: but when one becomes a devotee, then one can realize Him. Brahmā, therefore, became a devotee. In the beginning he was proud of being Brahmā, the lord of the universe, but now he understood, "Here is the Lord of the universe. I am simply an insignificant agent. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi *."
Kṛṣṇa was playing like a dramatic actor. Because Brahmā had some false prestige, thinking that he had some power, Kṛṣṇa showed him his real position. A similar incident occurred when Brahmā went to see Kṛṣṇa in Dvārakā. When Kṛṣṇa's doorman informed Lord Kṛṣṇa that Lord Brahmā had arrived, Kṛṣṇa responded, "Which Brahmā? Ask him which Brahmā." The doorman relayed this question, and Brahmā was astonished. "Is there another Brahmā besides me?" he thought. When the doorman informed Lord Kṛṣṇa, "It is four-headed Brahmā," Lord Kṛṣṇa said, "Oh, four-headed. Call others. Show him." This is Kṛṣṇa's position. For Kṛṣṇa the four-headed Brahmā is insignificant, to say nothing of "four-headed scientists." Materialistic scientists think that although this planet earth is full of opulence, all others are vacant. Because they simply speculate, this is their scientific conclusion. But from the Bhāgavatam we understand that the entire universe is full of living entities everywhere. Thus it is the folly of the scientists that although they do not know anything, they mislead people by presenting themselves as scientists, philosophers and men of knowledge.
TEXT 62
dṛṣṭvā tvareṇa nija-dhoraṇato 'vatīrya
pṛthvyāṁ vapuḥ kanaka-daṇḍam ivābhipātya
spṛṣṭvā catur-mukuṭa-koṭibhir aṅghri-yugmaṁ
natvā mud-aśru-sujalair akṛtābhiṣekam
SYNONYMS
dṛṣṭvā-after seeing; tvareṇa-with great speed, hastily; nija-dhoraṇataḥ-from his swan carrier; avatīrya-descended; pṛthvyām-on the ground; vapuḥ-his body; kanaka-daṇḍam iva-like a golden rod; abhipātya-fell down; spṛṣṭvā-touching; catuḥ-mukuṭa-koṭi-bhiḥ-with the tips of his four crowns; aṅghri-yugmam-the two lotus feet; natvā-making obeisances; mut-aśru-su-jalaiḥ-with the water of his tears of joy; akṛta-performed; abhiṣekam-the ceremony of bathing His lotus feet.
After seeing this, Lord Brahmā hastily got down from his swan carrier, fell down like a golden rod and touched the lotus feet of Lord Kṛṣṇa with the tips of the four crowns on his heads. Offering his obeisances, he bathed the feet of Kṛṣṇa with the water of his tears of joy.
Lord Brahmā bowed down like a stick, and because Lord Brahmā's complexion is golden, he appeared to be like a golden stick lying down before Lord Kṛṣṇa. When one falls down before a superior just like a stick, one's offering of obeisances is called daṇḍavat. Daṇḍa means "stick," and vat means "like." It is not that one should simply say, "daṇḍavat." Rather, one must fall down. Thus Brahmā fell down, touching his foreheads to the lotus feet of Kṛṣṇa, and his crying in ecstasy is to be regarded as an abhiṣeka bathing ceremony of Kṛṣṇa's lotus feet.
He who appeared before Brahmā as a human child was in fact the Absolute Truth, Parabrahman (brahmeti paramātmeti bhagavān iti śabdyate). The Supreme Lord is narākṛti; that is, He resembles a human being. It is not that He is four-armed (catur-bāhu). Nārāyaṇa is catur-bāhu, but the Supreme Person resembles a human being. This is also confirmed in the Bible, where it is said that man was made in the image of God.
Lord Brahmā saw that Kṛṣṇa, in His form as a cowherd boy, was Parabrahman, the root cause of everything, but was now appearing as a human child, loitering in Vṛndāvana with a morsel of food in His hand. Astonished, Lord Brahmā hastily got down from his swan carrier and let his body fall to the earth. Usually, the demigods never touch the ground, but Lord Brahmā, voluntarily giving up his prestige as a demigod, bowed down on the ground before Kṛṣṇa. Although Brahmā has one head in each direction, he voluntarily brought all his heads to the ground and touched Kṛṣṇa's feet with the tips of his four helmets. Although his intelligence works in every direction, he surrendered everything before the boy Kṛṣṇa.
It is mentioned that Brahmā washed the feet of Kṛṣṇa with his tears, and here the word sujalaiḥ indicates that his tears were purified. As soon as bhakti is present, everything is purified (sarvopādhi-vinirmuktam [Cc. Madhya 19.170]). Therefore Brahmā's crying was a form of bhakty-anubhāva, a transformation of transcendental ecstatic love.
TEXT 63
utthāyotthāya kṛṣṇasya
cirasya pādayoḥ patan
āste mahitvaṁ prāg-dṛṣṭaṁ
smṛtvā smṛtvā punaḥ punaḥ
SYNONYMS
utthāya utthāya-rising repeatedly; kṛṣṇasya-of Lord Kṛṣṇa; cirasya-for a long time; pādayoḥ-at the lotus feet; patan-falling down; āste-remained; mahitvam-the greatness; prāk-dṛṣṭam-which he had previously seen; smṛtvā smṛtvā-remembering and remembering; punaḥ punaḥ-again and again.
Rising and falling again and again at the lotus feet of Lord Kṛṣṇa for a long time, Lord Brahmā remembered over and over the Lord's greatness he had just seen.
As stated in one prayer,
śrutim apare smṛtim itare
bhāratam anye bhajantu bhava-bhītāḥ
aham iha nandaṁ vande
yasyālīnde paraṁ brahma
"Let others study the Vedas, smṛti and Mahābhārata, fearing material existence, but I shall worship Nanda Mahārāja, in whose courtyard is crawling the Supreme Brahman. Nanda Mahārāja is so great that the Parabrahman is crawling in his yard, and therefore I shall worship him." (Padyāvalī 126)
Brahmā was falling down in ecstasy. Because of the presence of the Supreme Personality of Godhead, who exactly resembled a human child, Brahmā was naturally astonished. Therefore with a faltering voice he offered prayers, understanding that here was the Supreme Person.
TEXT 64
śanair athotthāya vimṛjya locane
mukundam udvīkṣya vinamra-kandharaḥ
kṛtāñjaliḥ praśrayavān samāhitaḥ
sa-vepathur gadgadayailatelayā
SYNONYMS
śanaiḥ-gradually; atha-then; utthāya-rising; vimṛjya-wiping; locane-his two eyes; mukundam-at Mukunda, Lord Śrī Kṛṣṇa; udvīkṣya-looking up; vinamra-kandharaḥ-his neck bent; kṛta-añjaliḥ-with folded hands; praśraya-vān-very humble; samāhitaḥ-his mind concentrated; sa-vepathuḥ-his body trembling; gadgadayā-faltering; ailata-Brahmā began to offer praise; īlayā-with words.
Then, rising very gradually and wiping his two eyes, Lord Brahmā looked up at Mukunda. Lord Brahmā, his head bent low, his mind concentrated and his body trembling, very humbly began, with faltering words, to offer praises to Lord Kṛṣṇa.
Brahmā, being very joyful, began to shed tears, and he washed the lotus feet of Kṛṣṇa with his tears. Repeatedly he fell and rose as he recalled the wonderful activities of the Lord. After repeating obeisances for a long time, Brahmā stood up and smeared his hands over his eyes. Śrīla Viśvanātha Cakravartī Ṭhākura comments that the word locane indicates that with his two hands he wiped the two eyes on each of his four faces. Seeing the Lord before him, Brahmā began to offer prayers with great humility, respect and attention.
Thus end the Bhaktivedanta purports of the Tenth Canto, Thirteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Stealing of the Boys and Calves by Brahmā."